mett on the fourth day before the Nones of May at which Vigilius refused to be present not esteeming it Canonicall by reason of the absence of the Western Bishops who were most interessed in the affaire 7. However after twenty dayes respite obtain'd Vigilius sent a Writing to the Emperour which he calld a Constitutum wherin he at large gave his iudgment of â—he Tria Capitula telling him that as touching the blasphemies of Theodorus he did abhorre them but in imitation of the Council of Ephesus wold spare his name Again that it would be superfluous to cast any infamy on the Writings of Theodoret against S. Cyrill since S. Cyrill himselfe and the Councill of Chalcedon had requir'd no other satisfaction from him but only to pronounce Anathema against Nestorius which he did And as touching the Epistle of Ibas no discussion should be made of it after the Council of Chalcedon 8. This Constitutum the Emperour contrary to his promise reserv'd to himself but withall acquainting the Synod with Vigilius his mind touching the Tria Capitula which he had oftimes both by words and writing express'd the Synod proceeded to a condemnation of them withall complaining that the Pope would not afford his presence among them 9. After this Definition of the Bishops in the Council the Pope being in extreme anguish because he saw how the Western Bishops would be offended and that this scandal would be the greater by reason that the Emperour had not sent his Constitutum to the Council utterly refus'd his consent and approbation of their Definition For which refusall he was by the Emperour sent into banishment with seuerall other Bishops 10. His banishment did not continue long for six months after the Synods Definition Vigilius sent a Decretal Epistle to Eutychius the Successour of Menas in which he condemn'd the Tria Capitula and profess'd Communion with all those who embracing the Four Councils of the Church had condemn'd the same meaning hereby the last Council which he would not name This Decree of Vigilius was by the Grecians referd among the Acts of the Council by vertue wherof it became acknowleged a lawfull Oecumenicall Council 11. This end being given to this unnecessary Controversy all the Western Churches excepting only the Bishops of Istria Venice and Liguria consented to it But these Churches being under the dominion of the Longobardi broke into an open Schism which continued till the time of S. Gregory the Great And besides them we doe not find any other Churches unsatisfied excepting Ireland only to the Bishops whereof S. Gregory in the year before S. Kentigerns iourney to Rome wrote an Epistle in answer to one of theirs which had charged the Roman See for injuring the Council of Chalcedon by condemning the Tria Capitula But S. Gregory informed them that this Controversy did not at all touch the Faith of the Church but only the persons of two or three Bishops That the authority of the Council of Chalcedon was entire both with those who oppugn'd and those who defended the Tria Capitula and therefore none could have just cause to make a rent in the Church upon so trifling a quarrel Which answer of the Holy Pope it seems gave satisfaction to the Irish Bishops for we read following Epistles from him to them as to unanimous Brethren instructing them touching Rites in Baptism and whether it was to be administred to such as return'd from the Nestorian Heresy c. 12. The state of this Controversy hath been thus largely sett down because at this very time it was hottly agitated when S. Kentigern went to Rome and probably was a principall motive of his journey Which is the more likely because an Irish Bishop called Albanus went thither at the same time likewise And though the Brittish Churches are no where mention'd as partaking with those who were divided from the Roman See yet it might well become the zeale of so holy a Bishop as S. Kentigern to inform himself truly of the state of the present controversy that so he might prevent a future breach V. CHAP. 1. S. Kentigerns death 2. The manner of it 3 His preparation thereto 4. Of his Miracles 1. SAint Kentigern eight years after this his voyage to Rome by a mature and happy death rested from his labours to witt in the year of our Lord six hundred and one being then fourscore and five years old according to the true computation of Bishop Vsher though others mislead by Capgrave add a hundred years more to his age 2. The manner of his death is thus related by Iohn of Tinmouth The man of God Saint Kentigern being worn away with age had his nerves so dissolved that he was forced to sustain his iawes by tying a linnen ruban about his head which came under his Chin to the end he might be enabled with lesse difficulty to pronounce his words This dissolution of his sinews may be ascrib'd to a promise a little before his death made him by an Angell Who told him Since thy whole life in this world has been a continuall Martyrdom it hath pleas'd our Lord to grant thee a milder and easier end of thy life then other men ordinarily find 3. And as touching his preparation to his death it thus follows in the same Authour At length calling together his Disciples he earnestly exhorted them to a continuance in observing the duties of their holy Religion to mutuall charity peace hospitality and diligence in reading and Prayer Moreover he gave and bequeath'd to them earnest and efficacious precepts firmly to obey the Decrees of the Holy Fathers and Constitutions of the Holy Roman Church After which Exhortation given he departed to our Lord on the Ides of Ianuary in the sixtieth year after he was first consecrated Bishop 4. After his death the same of his Sanctity was every where spread by a world of miracles the particulars may be read in Capgrave to whom the Reader is refer'd Concerning him thus writes Iohannes Major S. Kentigern was contemporary and a singular freind of S. Columba He was illustrious for many miracles and his body reposes at Glasgu to whose honour a Church was erected in that Citty second to none in Scotland for costly ornaments and rich endowments of Canonries His Memory is celebrated in our English Martyrologe on the thirteenth of Ianuary VI. CHAP. 1.2 c. The Kingdom of the Northumbers erected 7. K. Conan dyes and Vortiper succeeds 8. After whom Malgo Conan raigns 9.10 Battells between the Brittains and Saxons 1. COnstantin the kinsman and Successour of King Arthur being dead or removed Aurelius Conanus his Nephew a young man of extraordinary worth and well deserving the Crown saith Westmonasteriensis succeeded him his only fault was that he was a lover of Civill contentions He cast into prison his Vncle to whom the Crown in right belonged and murdred two of his Sons who stood in his way to the kingdom
he was ordained the Second Arch-bishop of Vtrecht And having spent sixteen years in preaching the Gospell through Friseland he together with his associats was crowned with Martyrdom In like manner S. Wirâ— a Bishop of the Deiri or rather of Iren that is Ireland and S. Plechelm Bishop of the Church by S. Beda called Candida casa Saint Orger a Deacon with other glorious Preists and Preachers But of these later Missioners wee shall speak more largely in due place for they are mentioned in this place by Marcellâ—â—us onely occasionally 7. Hereto he adds a Summary Narration of the various successes and ends of the Prime Missionners thus proceeding S. Acca returning in England with S. Swibert was by S. Wilfrid consecrated Bishop of Hagulstad and after many years spent in great purity and Holines there rested in our Lord. S. Wigbert as hath been declared was crownd with Martyrdom in Fosteland Saint Willâ—bald going into the Eastern part of France was made Bishop of Eystat S. Winnibald his Brother was ordained Abbot of Heyndelam the Sister of these two Holy men was the devout Virgin Walburgis Lebvin after he was consecrated Bishop was crownd with Martyrdom near Gaunt The two Brethren of the Name Ewald having preached Christ in Nabia and thence going up into Saxony ended their lives with a glorious Martyrdom Saint Werenfrid a Preist and worthy Preacher was sent towards Batua and piously governed the new-converted flock of Christ in Eâ—st and Westerwâ—irt being both in his life death illustrious through many Miracles at Westerwâ—irt happily rendred his Spirit to God on the Ides of September and was miraculously buried at Elst. S. Adelbert a Deacon son of Edilbald King of the Deiri who was Son of S. Oswald King and Martyr having built a Church at Egmond in Holland after the Conversion of many Pagans and glorious consummation of a most holy life happily rested in Christ on the seaventh day before the Calends of Iuly and was buried in Egmond where by his intercession many Miracles are wrought to this day He was an illustrious Confessour and first Arch-deacon of the Church of Vtrecht Thus writes Marcellinus touching his Brethren and devout companions and concerning himself adds these words 8. And I Marcellinus an unproffitable Preist was sent by the foresaid Holy Bishops to the Region beyond the River Isel and at the present have the care over Aldenseel Trent Tuvent Coverdy and Daventry in which places through Gods Providence and blessing I have by preaching gained to our Lord in a manner all the people having purged them from their Superstitious Idolatry As for Saint Willebrord he remained in his Diocese of Vtrecht and with great fervour preached the Gospell of Christ to all the people there about But the rest were dispersed here and there to preach the Word of God and after the Conversion of a world of Pagans happily rested in our Lord. XIV CHAP. 1.2.3 Lawes of King Withred 4. Ostritha Queen of the Mercians murdred 1. THE same year in Brittany there was assembled a Synod also by Withred King of Kent and Brithwald Arch-bishop of Canterbury at Berghansted where many wholesome Laws and Constitutions called The Iudgments of King Withred were enacted for the regulating both the Church and Civill state of that Kingdom 2. Of which Laws the first was That publick Prayers should be made for the King And the following regard severall Heads as the preserving the Peace of the State and Church The punishment of Adultery in severall conditions of men Against irregular Tonsure Forbidding working or travelling on our Lords day and the even before it Against offring any thing to the Devill and giving flesh to ones servant on a Fast-day Concerning the severall ways by which severall conditions of men were to purge themselves the King and Bishops by a simple affirmation without Oathes Preists and Abbots in this Form I speak the truth in Christ I lye not So likewise Deacons Inferiour Clerks with four compurgators laying one hand on the Altar and the other extended to the Oath a stranger without compurgators laying his hand on the Altar So likewise a Thane or Noble man of the King a simple countrey-man with four compurgators and bowing down his head towards the Altar That if any one depending on the Bishop be accused the hearing of the cause belongs to Ecclesiasticall Iurisdiction c. That no compensation shall be made by one who kills a Theife c. And that if a stranger shall privily wander through the countrey and neither crye aloud nor sound with his horn he is to be taken for a theif and either to be killed or banished 3. These Iudgments of King Withred are extant among the Collection of Brittish Councills compiled by Sir Henry Spelman and translated by him into Latin out of Ancient Saxon Manuscript called The Text of Rochester Textus Roffensis to whom the Reader is referred 4. About this time a barbarous Act was committed by the Mercians against their Queen Ostritha or Ostgida Sixteen years before this she had been given by her Brother Egfrid King of the Northumbers a wife to Ethelred King of the Mercians as it were in compensation for the death of his Brother Elwin and to establish a peace between the two Kingdoms And this year saith Huntingdon the Mercians called South-humbers committed a base Villany for they inhumanly murdred Ostrida their Queen Wife to King Edelred and Sister to King Egfrid S. Beda particularly charges the Nobility of those Mercians with that foul crime namely the inhabitants of Lincoln or of Nottingham shire What was the Motive or provocation to this inhuman act does not appear in History XV. CHAP. 1.2 Edfrid succeeds to Eadbert in the See of Lindesfarn 3.4 c. Death of Adamannus the Holy Abbot of Hy he could not perswade his Monks to the Catholick Observance of Easter 6. The Northumbers defeated by the Picts 1. THE year of Grace six hundred ninety eight was the eleaventh after the death of S. Cuthbert in which the Monks in whose Church his sacred Body reposed having hitherto privatly performed veneration to his memory seing the frequent Miracles wrought at his Sepulcher thought fitt to translate his Relicks to some more honourable place and expecting to have found nothing but dry bones they saw his Body as entire yea and his garments as fresh as when they were first layd in the ground Which being certified to his Successour Saint Eadbert he caused New Vestments to be putt upon him and the Body to be raised above the pavement pronouncing withall happines to any to whom God would grant the priviledge to be layd by him Which Priviledge himself obtained this same year for rendring his devout soule to our Lord on the day before the Nones of May his Body was enterred under the Body of S. Cuthbert saith Bishop Godwin And his memory is celebrated not only in the English but Roman Martyrologe also on the sameday
hundred and fourteen days besides the Canonicall howers he recited the whole Psalter twice a day and this when he was so sick that he could not tide on horse-back but was forced to be caried in a Litter every day except that on which he passed the Sea and three days before his death he sung Masse and offred the Saving Sacrifice to God 16 He dyed on the five and twentieth day of September in the year after our Lords Incarnation seaven hundred and sixteen upon a Friday after three of the clock in the after noon in the feilds of the foresaid Citty of Langres and was buried the day following in the Monastery of the three Twin-Martyrs about a mile distant from the Citty toward the south there being present no small army partly of English who attended him as likewise inhabitants of the Monastery and Citty adioyning all which with loud voyces sung Psalmes at his enterrment Thus far writes S. Beda 7. It seems his body did not remain at Langres for in the Supplement of the Gallican Martyrologe on the six and twentieth of November we read celebrated the Translution of Saint Ceolfrid an English Abbot who at his return from his pilgrimage to Rome dyed at Langres in France and was buried in the Church of the three twinn Martyrs Afterward his countrey-men demanding his Sacred Body which had been glorified by many Miracles it was with great veneration caried back to his own Monastery The day of his deposition is celebrated in our Martyrologe on the five and twentieth of September II. CHAP. 1.2 c. The death Buriall and Miracles of S. Swibert 1. THE same year as hath been sayd Saint Swibert the glorious Apostle of the Germans and Frisons ended his mortality This was the third year after he had visited Prince Pipin and was returned to Werda saith Marcellin At last Almighty God who is himself the great reward of his faithfull servants and who by a temporall death of the flesh translates the living Stones of his Church from earth to his heavenly building was pleased to call the valiant Champion of his Faith Saint Swibert to receive his Crown in his eternall kingdom Therefore in the said year Saints Swibert replenished with all Divine Graces and inflamed with a cordiall desire to See God after he had celebrated the Divine Mysteries on the Feast of Saint Peters Chair in his Monastery a languishing sicknes took him so that he was forced to confine himself to his bed 2. And when he saw that his disease every moment grew more violent he called all his Brethren and Disciples togeâ—her to the number of twenty and in the first place admonished them to follow our Lords foot-steps and to be carefull to preserve peace and charity with one another and with all of the house-hold of Faith Likewise that with all care they should observe the Instituts of Regular Disciplin which he had taught them by Word and example Then he told them expressly that the day of his death was at hand whereupon they all began to weep bitterly But the Holy Bishop said to them My beloved Brethren doe not weep but rather reioyce in my behalf for now I shall receive the recompence of all my labours Extend your charity to mee at this time of my retiring out of the world and protect mee with your prayers After he had said this he much reioycing in our Lord exhorted them to a contempt of this present world and an earnest desire of heavenly rewards again putt them in mind by their watchings prayers and good works to prevent the hour of his death which was uncertain And having added other words to this effect and bestowed his Benediction on them by his command they went out to the Church with great sadnes 3. But he retained with him the Superiour of his Monastery Saint â—iâ—eic with whom he ioynd in most devout Prayer to God and meditation of Divine things And when the day of his departure and repose was come of which he had before been informed by an Angel causing his foresaid Brethren to be once more assembled he commanded that Masse should solemnly be celebrated in his presence Then arming himself with the Communion of our Lords Body and making the sign of the Crosse on all that stood about him he quietly slept in death and his blessed soule was caried by Quires of Angels to the eternall happy Society of the Saints And immediatly his face became of a shining brightnes his Cell likewise yeilded an odoriferous fragrancy which wonderfully refreshed all that were present Thus this most Holy Prelat Saint Swibert Bishop of Werda happily dyed in the sixty ninth year of his age on a friday being the first day of March on which day the Church every where celebrates his Memory 4. In the same hower that he dyed his soule with great glory and ioy appeared to Saint Willebrord his beloved companion Bishop of Vtrecht then in his way returning from Epternac to Verona requesting and admonishing him that he would be present at his Funeralls in Werda and commend his body to the Sepulcher This being declared to us by Saint Willebrord with much greif he presently took boat and made great hast to Werda There was then present with him his illustrious Spirituall daughter the Duchesse Plectrudis with certain Prelats who blessed God for the merits of his holy Confessour Saint Swibert All these the day following being Saturday as they were according to custom singing the Vigile of the Dead a young man was brought among them who had been made blind by lightning and with his clamours interrupting the Psalmody and calling to the Saint to have his sight restored assoon as he had touched the Coffin he immediatly recovered his sight to the astonishment of all Besides another who was raging mad being brought in and kissing the cover of the same Coffin was presently restored to his senses A third also who was possessed by the Devill by the same means was perfectly freed from the Wicked Spirit 5 At last on Sunday after all the solemnity of the funerals had been devoutly fullfilld the Sacred Body with hymns and Lauds was reverently committed to the ground by Saint Willebrord Arch-bishop of Vtrecht Saint Willeic a Preist the glorious Princesse Pâ—ectrudâ— Duchesse of the Austrasians and many others his Brethren and Disciples 6. And I Marcellin Preist who have written this History and had been formerly a Disciple and companion of the Holy Bishop S. Swibert I was also present at the Buriall with Saint Willebrord after which at the earnest request of my dear Brethren Willeic Gerard Theodoric and others we remained with them in the Monastery of Werda fifteen dayes for their consolation I will therefore here relate among many some few testimonies of Miracles which I saw with mine own eyes and many other with mee so that it not only deservedly may but ought to be beleived that the said Holy Bishop is great in
Concerning him thus we read in the Authour of his Life in Capgrave The Venerable Confessour of Christ Saint Brithun drew his originall from the Nation of the English He was Deacon for many years to the Holy Bishop of York Saint Iohn of Beverley and for the sanctity â—f hâ—s life and laudable conversation he was in his affection preferred by him before others and constituted Abbot in the Monastery of Deirwode now called Beverley which the said Holy Bishop built from the foundations And to the same Monastery Saint Iohn in his old age refigning his Bishoprick retired by the counsell of the said holy Abbot where also he dyed after he had spent four years in an Angelicall purity of conversation After his translation to heavenly ioyes the Venerable Abbot imitating his good Master persevered to the end of his life in watchings fastrags prayers and other good works For he was a lover of vertues a persecutour of vice a despiser of this present world a Zealous aspirer to heavenly ioyes a faithfull guardian and instructour of the flock committed to him an unwearied practiser of jâ—stice and piety a munificent disperser of Almes and in a word one who with all diligence performed whatsoever he knew to be pleasing to God Thus constantly serving our Lord in all good works to his decrepiâ—e age he crownd a most holy life with a suitable death and having quiâ—ted this world on the Nones of May he received his reward in heaven His body was with great hâ—nour buried in his own Monastery Where in processe of time his sanctity becoming illustrious by many Miracles with consent of the Clergy and people it was taken up and his sacred Relicks placed near the Coffin of his beloved Master and Instructour the Holy Bishop Saint Iohn close to the Altar in his Church of Beverley 3. The same year is recorded the devout Pilgrimage of Daniel Bishop of Winchester to Rome who is supposed by â—ome to have subscribed to a Synod about this time assembled there in which a heavy Anathema is pronounced against al such as presume to associate to themselves in mariage any Virgins or other women consecrated to God or those whose matrimonial society men being promoted to such orders have according to the Churches Discipline been obliged to forsake XII CHAP. 1. A Rebellion of the South-Saxons repressed 2.3 c. Of Saint Pechelm Bishop of Casa Candida and of S. Wirâ— an Irish Bishop 6.7 c. Casa Candida was within the Saxon Dominions 1. THE year following great commotions were raised in the Southern parts of Brittany For the South-Saxons impatient of the yoak layd on them by the West-Saxons elected among them a Generall a young man of great courage called Ealdbrith under whose conduct they seised on a strong Castle newly built by King Inas in Somersetshire at the River Thone therefore called Thoneton and now Taunton At which time King Inas being by some design or perhaps by sicknes diverted his magnanimous Queen Edilburga with a choice army layd siege to the said Castle and in a short space took and destroyd it that it should no more be a seat of Rebellion But Ealdbrith by flight escaped into Surrey and from thence retired into Sussex where King Inas following him with a powerfull army and fighting with him dispersed all his forces and slew Ealdbrith so utterly extinguishing the rebellion 2. The same year a New Episcopall See was erected in the Province of the Picts or rather an ancient one being decayed was restored This was the Episcopall See called Candida Casa and a holy man called Pecthelm was consecrated Bishop of it For thus writes S. Beda concluding his History Pecthelm now sitts Bishop in that part of the Province which is called Candida Casa or White house the which Diocese was newly erected by reason of the multiplying of beleivers in those parts and the first Bishop was the said Pecthelm 3. Wee have in the eighth book of this History declared how in the year of Grace three hundred ninety four S. Siricius Pope consecrated S. Ninian first Bishop of the Southern Picts who established his Episcopal See at this place where he built a Church to the honour of S. Martin and with great industry converted a great part of the Nation But after the Saxons had subdued the Picts wee read of certain Bishops of the Picts as about forty years before this the devout Bishop Trumwin but it seems they had no determinate See at least not this of Wite-hern or Candida Casa which was at this time restored 4. As for this Pecthelm he was a man of great piety and learning and so illustrious that he was consulted in difficulties of great importance by Saint Boniface as appears by severall Epistles yet extant In his younger age he was educated in the kingdom of the West-Saxons where he was Disciple to the famous Saint Aldelm and made Deacon as William of Malmsbury testifies After that he went over into Germany where he associated himself to Saint Willebrord and was present at a Synod assembled by that Holy Apostolick Bishop at Vtrecht to which his name is found subscribed It was he who related to Saint Beda the sad Story of the impenitent Soldier and favourite of Coenred King of the Mercians formerly recounted in this History 5. By whom this holy man was consecrated Bishop not any of our Historians doe declare but in the Belgick Calendars published by Miraeus we read that he was ordained Bishop by the Pope as likewise the companion of his pilgrimage Saint Wâ—ro For there wee read this passage Saint Plechelm so he is there named born of Noble parents in the kingdom of the Northumbers from his youth excelled in humility and modesty and even in that tender age chastised his body by watchings and fastings attending assiduously to Prayer Being come to riper age he was diligent in the study of Holy Scriptures When he was promoted to the order of Preisthood he was liberall to the poor and adornâ—d with all vertues insomuch as that internall Light which he received from Gods holy Spirit shone forth gloriously in all his actions Not long after associating himself to Saint Wiro he accompanied him in a pilgrimage to the Monuments of the Blessed Apostles Saint Peter and Saint Paul at Rome There they with great devotion visited all holy places and by assiduous Mortifications and prayers offred themselves Holocausts of sweet savour to God These two holy men being observed by the Pope to be endued with divine wisedom and enflamed with Charity he consecrated them Bishops and enriching them with Sacred Relicks of Saints he dismissed them to their own countrey There Plechelm became Bishop in the Church called Candida Casa where with unwearied labour he extinguished all remainder of Idolatry 6. Here is a great controversy against the Saxon pretentions raised by the ancient Scotts or Irish and the Modern Scotts each of them challenging to their
Miracle 1. A Second Witnes of the Sanctity of this Mother-Church of Christianity built by S. Ioseph at Glastonbury in honour of our Blessed Lady as likewise of the wonderfull Priviledge confer'd on it by our Lord himselfe who was pleased personally to consecrate it is the Illustrious Bishop of Menevia S. David the extirpatour of Pelagianism in Brittany His testimony is extant in the Antiquities of Glastonbury collected by William of Malmsbury in these words 2. Saint David with seaven other Bishops of whom he was Primate came to Glastonbury invited thereto by the Sanctity of the place place and had a resolution solemnly to consecrate an ancient Church there erected to the honour of the Blessed Virgin-Mother of our Lord. Having therefore provided all things requisite for the performance of that sacred Ceremony on the night immediatly preceding the intended Dedication he as nature required yeilded to sleep in which our Lord Iesus appeard to him and mildly demanded of him the cause of his coming thither This without delay S. David declar'd unto him But our Lord presently turn'd him from his resolution of dedicating the Church saying to him That must not be done And taking the Bishops hand he told him that many years since he himselfe had dedicated it to the honour of his Mother therfore that holy Ceremony ought not to be profan'd by any mans repeating it And having sayd this with his finger he peirced through the Bishops hand Telling him that this should be a sign that that ought not to be again renew'd which himselfe had formerly anticipated And withall he promis'd him that the next day when in reciting the Canon of the Masse he was to pronounce those Words Per ipsum cum ipso in ipsum By him and with him and to him be all honour and glory to thee O God the Father in the Vnity of the Holy Ghost he should have restord the integrity and soundnes of his hand The terrour of this Vision quickly drove sleep from the Bishops eyes whereupon with great earnestnes he examined whether that were indeed reall which our Lord seem'd to have done to him And having found it so he wondred at it and expected what would be the issue The next day all that were present with admiration saw and touched the prodigâ—ous wound Hereupon all the Preparation for a â—onsecration came to nothing and the miracle divinely wrought being made known publickly to all the Hearers encreas'd the admiration And in conclusion when Masse was celebrated the Bishops hand was restord to its former soundnes 3. This miracle is not forgotten nor contemn'd even by some Protestant Writers though in repeating it they willingly omit the name of Masse which having banish'd from their own Churches they are loath it should appeare of so great Antiquity and which is more considerable dignified by our Lords mentioning it and working a wonderfull miracle during the celebration of it VII CHAP. 1.2 A third witnes is our H. Apostle S. Augustin the Monk The fashion and homelines of that Church 1. A Third Witnes of equall authority though later date is S. Augustin the Apostle of our Nation who in an Epistle to S. Gregory the Great mentions the summe of what hath been hitherto related as a Tradition receiv'd in those days A part of this Epistle is recited by three Protestant Bishops as a firm argument of the Primitive antiquity of Christian Religion in our Island The words of S. Augustin are these In the confines of western Brittany there is a Royall Island by an ancient Name called Glascon It is largely extended being encompassed with waters abounding with fish and rivers in many places standing in pooles commodious for many uses of human life and which is most considerable it hath been dedicated to the exercises of Sacred Duties For there the first Professours of Christian Religion found as the report is a Church not built by the skill of men but prepared by God anâ— fitted for human salvation The which Church was afterward by many miracles and many mysterious operations demonstrated to have been consecrated by our Lord the Creatour of the world to his own glory and the honour of his most Blessed Mother the Virgin Mary To this Church was afterwards added an Oratory built of stone which was dedicated to Christ and his holy Apostle S. Peter 2. And hereto agrees that which we read in the life of S. Ioseph The foresaid Saints conversing together in that Solitude after a little time were admonish'd in a Vision by the holy Archangel Gabriel to build unto the honour of the holy Mother of God and perpetuall Virgin Mary a Church in a place shewd from heaven to them Whereupon they in obedience to those Divine admonitions finish'd the building of a Chappell the walls wherof on all sides were made of rods warled or interwoven This was done in the one and thirtieth yeare after the Passion of our Lord and in the fifteenth after the Assumption of the glorious Virgin Mary Here we may see saith D. Fuller the simplicity of Primitive Devotion and the native fashion of Brittish buildings in that age and some hundred years after For we find that Hoel Dha King of Wales An. D. 940. made himself a Palace of Hurdleworke call'd Tyguyn or the White house because to advance it above other houses the rods wherof it was made were unbark'd having the rind strip'd off Which was then counted gay and glorious This homely building however suiting with the simplicity of the builders soules did deserve and was indeed preferd in the veneration of all succeeding times before the magnificent structures of squared stones and marble adorn'd and enrich'd with gold and precious stones which in following ages by the Devotion though perhaps mix'd with some vanity of lesse perfect Christians were splendidly erected VIII CHAP. 1.2 A fourth Testimony of ehe Building a Church at Glastonbury by S. Ioseph from an Ancient Inscription at Glastonbury here produced 3.4 c. Sir Henry Spelmans Exceptions against that Inscription answer'd 1. THe last Testimony justifying most of the particulars before mentioned touching this Primitive Church built by S. Ioseph of Arimathea is taken from a very ancient Inscription cut in brasse and heretofore fastned to a Pillar in Glastonbury Church Which Inscription Bishop Godwin therfore rehearses that he may demonstrate that S. Ioseph indeed came into Brittany and after him Sir Henry Spelman caused it to be entirely transcrib'd and put into his Collection of our Brittish and English Councills The tenour of it is as followeth 2. In the one and thirtieth year after the Passion of our Lord twelve Holy men among whom Ioseph of Arimathea was Cheif came to this place and here built the first Church of this Kingdom Which Christ in the honour of his Mother himselfe dedicated together with a place for their buriall as S. David Bishop of Menevia testified who having an intention to consecrate it
the other side having brought his Army in sight of the enemy rais'd their courage by showing that they were now come to an end of all their labours and dangers that this Victory would bring them all manner of security and plenty And however that in case they should be overcome it would not be inglorious to their memory that they dyed in the utmost bounds of the Earth and Nature 11. The battell was fought with valour on both sides proportionable to the necessity but at last the Brittains were entirely defeated and though in the chace through woods and fast places their rage made them turn upon their pursuers and kill not a few of them yet they were so wholly broken that for many years after their impotency made them quiet 12. This combat was fought in the eighth and last year of Agricola's Government For in the beginning of the year following which was the fifth of Domitians raign he returned to Rome having triumphall ornaments decreed him by the Senat and though in appearance he was honourd by the Emperour yet his glory and vertues rendred him the object of the Tyrants Envy and hatred and within a few years the sacrifice of his cruelty II. CHAP. 1.2 Of the Successours of Agricola in the Government of Brittany 3. Roman Legions continued in Brittany 1. AFter Agricola's departure out of Brittany it does not evidently appeare in History who succeeded him And no wonder since so entire a conquest of the Nation had been gained by Agricola that whosoever follow'd him could not afford any considerable exploits to furnish a History 2. Some Writers say that Cneus Trebellius was the next who succeeded in the Government during Domitians raign Others that it was Salustius Lucullus mention'd by Suetonius in these words Domitian saith he put to death Salustius Lucullus who had been Generall of the Roman Army in Brittany for this only crime because he had suffred lances of a new fashion contrived by himselfe to be called Lucullean Lances 3. This is all that any of the Roman Historians mention touching Brittany during not only the remainder of Domitians raign but also the two Emperours Nerva and Traian which succeeded him The Roman Legions continued still in the Countrey though all their employment was only to prevent any insurrections among the Brittains Iosephus the Iewish Historian gives us an account of the number of those Legions writing thus Brittany is compass'd with the Ocean being a new discover'd world little lesse then ours The Romans now inhabiting there have reduced it to the obedience of their Empire and four Legions are sufficient to over-awe and keep in order the Island though abounding with great multitudes of inhabitants III. CHAP. 1.2 S. Clement Pope He sends Bishops into Gaule 3.4 Of S. Taurinus Bishop Ebroicensium of Eureux not Eboracensium of York 5. The Legation of Brittany to Saint Clement 1. ANcient Ecclesiasticall Monuments doe suggest little or nothing to History relating to Christian Religion in Brittany during the space of time between the end of Nero and the death of Domitian containing twenty eight years from the seaventieth year of Christ to the ninety eighth 2. Toward the latter end of that time S. Clement sitting in the Chair of S. Peter express'd his generall care over the Church both toward the East and West for by a most divine Epistle to the Church of Corinth he prevented a schism threatning its ruine and as Irenaeus saith he repair'd their Faith much decayd by declaring to them the Tradition which he freshly had received from the Apostles 3. Moreover he supplied these Northwest Regions principally the Gaules with Pastors and Bishops sending S. Nicasius to Rouen S. Eutropius to Xaintes S. Lucian to Beauvais and S. Taurinus to Eureux Concerning this last we read thus in the Roman Martyrologe Among the inhabitants of Eureux in Gaule there is on the eleaventh of August a commemoration of S. Taurinus Bishop who having been ordain'd Bishop of that Citty by Saint Clement Pope by his preaching the Gospel propagated the Christian Faith in those Regions and being illustrious by the Glory of his Miracles after many labours sustained for the Truth he slept peaceably in our Lord. 4. Particular notice is to be taken by us of this Saint because of a mistake of certain modern Historians who from a resemblance of the words Ebroicenses and Eboracenses affirm this S. Taurinus to have been Bishop of York For thus doe the Centurists of Magdeburg write S. Taurinus was Bishop of York and dyed a Martyr under the Emperour Adrian Licinius being then Prefect of the Countrey Yea moreover not only Bishop Godwin but S. Antoninus likewise affirm that S. Taurinus and S. Nicasius also pass'd over into Brittany Neither indeed is it altogether without example that Bishops in those days out of a common zeale to mens salvation should change their Seats and remove their residence whither greater necessities and want of spirituall Light did call them And if any credit may be given to the assertion of a Modern Historian that S. Clement formerly accompanying S. Peter preach'd the Gospel in Brittany it is not to be doubted but that his care was to promote the good work begun by himself 5. Yea I find an ancient Manuscript quoted by the R. F. Alford wherein is contained how the Church of Brittany in the year of Grace one hundred sent a Legation to S. Clement desiring him to communicate to them the Order and Rites of celebrating Divine Service And Baronius affirms it to be an ancient Tradition that S. Clement set down in Writing the Order of offring Sacrifice instituted by S. Peter which was afterward in use through the whole Western Church And long before him S. Isidore affirms the same True it is that in following times it was lengthned by additions made to it IV. CHAP. 1. Brittains sayd to have been divided into Ecclesiasticall Provinces by Pope Anacletus in the raign of Trajanus 2. Such a Division much later 1. IN the raign of the Emperour Traian S. Anacletus the Successour of S. Clement in the Chaire of S. Peter is sayd to have divided Brittany into five Provinces and Metropoles ordaining Bishops and Primats in each and hereto we find our Protestant Arch-Bishop Parker to have given his asassent The ground whereof is a certain Decretall Epistle long since publish'd under the name of the sayd Pope in which a division of Provinces is indeed mentioned yet without any application to Brittany But the authority of that Epistle being much suspected yea renounced by severall not only Protestant but Catholike Authours little credit is to be given to that relation grounded by some upon it touching the sayd Division though Giraldus our Welsh Historian undertake to set down the particular names of the Provinces calling one Britannia prima which is the Western part of the Island the second he names Britannia secunda
Timotheus to his Brother and fellow preist Pastor and to his most holy Sister Praxedes health We being desirous in all things without delay to expresse our service beseech your holines to recommend us to the Memory and intercession of the Holy Apostles the holy Bishop Pius Prelat of the holy Apostolick See and all the saints I your humble servant perusing the letter you were pleased to direct to mee am more abundantly filled with ioy For my soule always was and still continues resigned to yours Wherfore your Holines may take notice that the same is pleasing to us your servant which was agreable to our Brother Novatus namely that what he bequeathed to mee should be at the disposition of the holy Virgin Praxedes and therefore hereby you have full power to employ the said legacy which way soever shall be thought good by you and the said holy Virgin 4. Now what was the successe of this holy negotiation appears in the ancient Acts of the same Pastor in these words Having therfore received this Epistle we were filled with ioy and presented it to the Holy Bishop Pius to be read by him Then the blessed Bishop Pius gave thanks to God the Father Almighty At the same time the holy Virgin of our Lord Praxedes having received such power from her Brother Timotheus humbly besought the Blessed Bishop Pius that he would dedicate a Church in the Baths of Novatus at that time not frequented because in them there was a large and spacious Edifice To this request Bishop Pius willingly yeilded and dedicated a Church in the Baths of Novatus at Rome in the street calld The Bricklayers street where likewise he constituted a Roman Title and consecrated a Font for Baptism on the fourth of the Ides of May. 5. These Bathes here named from Novatus have elsewhere their title from S. Timotheus being situated on the Mountain at Rome call'd Viminal To this place it was before a Church was solemnly consecrated that Christians usually repaired but privately for the celebration of holy Christian Mysteries as we find in the Acts of S. Iustin the Philosopher and Martyr For being examined by the Prefect of Rome concerning the place in which the Christians made their Assemblies his answer was I have hitherto had my abode near the house of one Martius at the Bath named The Timothin-bath For which Assemblies having been forbid by the Emperour the same Iustin four years after suffred Martyrdom 6. Now Wheras in this relation made by the holy Preist Pastor there is mention of a Roman Title constituted by Pope Pius we may observe that in the first infancy of the Church those who were ordained Preists to celebrate Divine Mysteries were not confined to any fixed residence but exercised their function in severall places as occasion presented it selfe But about the year of our Lord one hundred and twelve S. Evaristus Pope assign'd to each Preist a peculiar Cure and Parish in Rome which were called Tituli or Titles so named from the Ensigns or Marks set on the places where they assembled which in the ancient Churches were Crosses erected to signify that such buildings were appropriated to Christian Worship XIV CHAP. 1. The death of Antoninus Emperour to whom succeed Marcus Aurelius and Lucius Verus 2. The death of S. Praxedes 3. Persecution rais'd by M. Aurelius at the instigation of Philosophers 1. THE same yeare with S. Novatus did the Emperour Antoninus likewise end his life to whom succeeded Marcus Aurelius call'd the Philosopher and Lucius Verus so that the Roman Empire was joyntly governed by two persons with equall authority 2. In the second year of the raign of these Emperours dyed the holy Virgin Praxedes Concerning whom thus the Holy Priest Pastor continues to write Two years and eighteen days after this Church was dedicated there was a great persecution rais'd against Christians to the end to force them to worship Idols and many were crown'd with Martyrdom Now the holy Virgin of our Lord Praxedes being fervent in the Holy Ghost secretly conceal'd many Christians in the sayd Title or Church whose bodies she strengthned with food and their minds with exhortations proceeding from Gods spirit Then information was given to Antoninus that is M. Aurelius that Christian assemblies were made in the house of Praxedes Who sent Officers and layd hold on many among which was Symitrius a Priest with twenty two more All which he commanded to be put to death in the same Title without any examination Whose bodies the blessed Virgin Praxedes took by night and buried them in the Coemitery of Priscilla on the seaventh day of the Ides of Iune After this the Holy Virgin became much afflicted in mind and with many groans prayd unto our Lord that she might passe out of this life whose prayers and teares found accesse unto our Lord Iesus Christ. For on the thirty fourth day after the Martyrdom of the foresaid Saints the consecrated Virgin went unto our Lord on the twelfth of the Calends of August Whose body I Pastor a Priest buried next to her Father in the Coemitery of Priscilla in the Salarian way where at this day the Prayers and devotions of Saints are frequently exercised 3. This persecution was begun cheifly at the instigation of Heathen Philosophers especially the inhuman beastly Sect of the Cynicks For by reason of the Emperours studiousnes and profession of Stoicall Philosophy such persons had easy admittance to him Among whom Tatianus a learned Christian in that time takes notice of one infamous Cynick called Crescens whose vanity luxury cruelty and profanenes is well described by him and S. Iustin Martyr in his Oration publickly pronounc'd before the Senat mentions the same Cynick with contempt and indignation as it were prophecying his Martyrdom following and procured by those Sycophants XV. CHAP. 1.2 Of S. Timotheus his death by Martyrdom at Rome 3. A Letter of Pope Pius signifying this c. 4. His universall care over the Church 5.6 A second Letter of the same Holy Pope 7. Great care of Christians touching the Sacred bodies of Martyrs 1. THus we have the summe of what is in Ecclesiasticall Monuments delivered touching three holy children of Pudens a Roman Senatour and his wife Claudia Priscilla in the Acts of whom our Nation has an interest partly in regard of their Mother a Brittish Lady as likewise their Brother S. Timotheus who besides his generall Apostolicall Office exercised in this Island had no doubt a great influence in disposing King Lucius to the embracing of our Christian Faith 2. Now besides this generall Character of this our Saint there is little extant touching S. Timotheus but only that the year after his devout Sister Praxedes death he return'd to Rome where also he became a happy prey to those sensuall savage Philosophers and in the following year gloriously ended his life by Martyrdom together with another worthy companion called Marcus This appears both in the ancient Roman
Martyrologe on the twenty fourth of March as likewise an Epistle written by the Holy Pope Pius to Iustus Bishop of Vienna in France 3. The Copy of which Epistle is as followeth Pius Bishop of Rome to his Brother Iustus Bishop Before thou didst depart from Rome our Sister Euprepia if thou doest well remember assign'd the Title of her house for maintaining the poore where we abiding with our poore brethren doe celebrate Masses Now we are desirous to be informed concerning thy affairs most happy Brother since thou tookst thy iourney to that Senatoriall Citty of Vienna as likewise with what successe thou hast spread abroad the seed of the Gospell Those Priests which had their first education from the Apostles and have continued to our dayes with whom also we divided the care of preaching the word of Faith having been call'd by our Lord doe now repose in their eternall mansions Saint Timotheus and Marcus have ended their dayes by a happy conflict Take care dear Brother that thou follow them by imitating their zeale and freeing thy selfe from the chains of this world Make hast to obtain with the Holy Apostles the everlasting palm of victory that palm which S. Paul attain'd by a world of suffring and S. Peter also from whom the Crosse it selfe could not take the love of Christ. Soter and Eleutherius worthy Priests salute thee Salute the Brethren who live with thee in our Lord. Cherinthus Satans prime Minister seduces many from the Faith May the Grace of Christ dwell for ever in thy heart 4. In this Epistle we see what a generall care this holy Bishop expresses and how his solicitude for the salvation of soules is not confin'd to Rome or Italy only As likewise how he professes that he divided the care of propagating the Gospell to Priests subordinate to him So that it cannot be doubted but that S. Timotheus his employment in our Lords Vineyard in Brittany proceeded from his care and was accompanied with his benediction A further proof whereof is afforded us in another letter of his to the same Iustus Bishop of Vienna which we here set down 5. Pius Bishop of Rome to his Brother Iustus Bishop health Attalus is arrived here bringing with him the Epistles of the Martyrs there whereby he has fill'd our hearts with inestimable ioy for their triumphs He acquainted uâ— that our holy Collegue Verus has victoriously triumphed also over the Prince of this world and that thou art seated in his place in the Senatoriall Citty of Vienna being cloathed with Episcopall Vestments Be carefull therefore faithfully to discharge in our Lord the Ministery which thou hast received Let not thy diligence be wanting decently and reverently to bury the bodies of the Martyrs as the members of Christ for the Apostles treated S. Steven Visit the prisons of the Saints and take care that none of them loose the fervour of their Faith Approve holy Martyrdoms by the light of the Holy Spirit in thee Encourage and encite them to continue constant in the Faith Let the Priests and Deacons observe thee not as a Master but as a Minister of Christ. Let thy piety and holines be a protection to the whole congregation under thee Our brethren whose names Attalus will acquaint thee with are freed from the Tyrants cruelty and now rest in our Lord. Pastor the Preist hath built a Title or Church and is happily dead in our Lord. Know O most blessed Brother that it has been revealed to me that the end of my life approaches shortly One thing I earnestly begg of thee that in the holy Communion thou wilt not be unmindfull of me This poor Senat of Christ at Rome salutes thee I salute the whole assembly of Brethren with thee in our Lord. 6. That which this holy Pope mentions of his approaching death was by the event prov'd to have been a Divine revelation for the year following he was crown'd with Martyrdom after he had sate ten years And Anicetus a Syrian succeeded him 7. As touching that advice concerning the Bodies of Martyrs severall examples of those Primitive times demonstrate that what he there advises was no superstitious invention of his own as our Modern Separatists doe call it but a duty received from the Apostles Such reverence did the Church of Smyrna expresse to the Relicks of S. Polycarpus who was martyrd two years after S. Pius as appears in their Epistle relating the circumstances of his blessed death The malicious Iews would have perswaded the Roman President to have refused the holy Martyrs body to the Christians of Smyrna least sayd they they should forsake their crucifica God and worship Polycarpus for a God for these miscreants could not distinguish a sacred Veneration due to holy Relicks from that Supreme adoration which belongs only to God But those holy Primitive Christians were better instructed for thus they write We say they have reposed the bones of Polycarpus more valuable to us then precious stones and purer then gold in such a place as is decent and becoming Where being all of us assembled God will give us the grace to celebrate with all possible joy and exaltation the day of his Martyrdom as being indeed the day of his more happy Nativity XVI CHAP. 1. Commotions in Brittany pacified by Calphurnius Agricola 2.3 Long and dangerous war in Germany A victory miraculously obtain'd by the Prayers of Christians 4. Successions of Popes Touching King Lucius 1. IN the eighth yeare of the raign of M. Aurelius and L. Verus the Northern part of the Empire especially in Germany and Brittany was cruelly agitated with tempests of seditions and wars In Brittany the Northern Province of the Ottadini about Berwick broke out into open rebellion for reducing of whom Calphurnius Agricola was sent into the Island upon whose approach the rebels quickly submitted And all that remains besides to keep alive his Memory is an Inscription upon a Pillar rais'd by A. Licinius wherein Calphurnius Agricola's name is engraved Which Pillar is dedicated to the Syrian Goddesse Dea Syria worship'd it seems by the Romans in that place Concerning which Goddesse the reader may consult our learned Mr. Selden in his Treatise of that argument 2. But the German war was more lasting and doubtfull which not belonging to our present design the relation of it must be sought for in the Roman Historians of this age Yet one circumstance in it conducing much to the glory of Christian Religion must not be omitted Which was the saving of the Emperour and the whole Roman Army not only from a certain destruction by the German Nations the Marcomanni Catti c. by whom they were inclosed but from a more irresistible enemy extremity of thirst All this obtain'd by the Prayers of Christian souldiers not only interrupted all persecution of them but obliged the Emperour by his publick Letters sent into all Provinces to professe his gratitude for so eminent a
the Grace of the holy Ghost celebrated frequently Masses and Synods in vaults where the Bodies of holy Martyrs rested 7. After S. Mello's Baptism S. Stephanus ere long promoted him by all the severall Ecclesiasticall degrees to the sublime Order of a Bishop for S. Mello continually adhered to him Now by how stupendious a Miracle he was designed to be the Bishop of Rhotomagum or Roüen we find in his life collected out of ancient Ecclesiasticall Records in this manner 8 S. Stephanus together with S. Mello persever'd in Fastings and watching Now on a certain day whilst the Holy Bishop S. Stephanus was celebrating Masse both himselfe and S. Mello saw an Angell standing at the right side of the Altar Masse therfore being finish'd he gave to him a Pastorall Croster or staff which the Angell held in his hand saying Receive this staff with which thou shalt govern the inhabitants of the Citty of Roüsen in the Province of Neustria And though the labours of away and course of life hitherto unexperienced by thee may prove burdensom notwithstanding doe not feare to undertake it for our Lord Iesus Christ will protect thee under the shadow of his wings Thus having received a benediction from the holy Pope he betook himself to his iourney And when he was come to Altissiodorum or Auxerre in Gaule having in his hand the staff which he had received from the Angell he by his prayer restored to health a man who had his foot cut in two peices by an axe 9. The learned Molanus calls S. Mello the first Bishop of Roüen and seems to proove it by an Ancient Distick of that Church importing as much But a former more authentick Tradition describ'd out of the ancient Catalogue of Bishops of that Church by Democharus declares that S. Nicasius preceded S. Mello in that Bishoprick However saith Ordericus Vitalis The Ancient Pagan Superstition after the Martyrdom of S. Nicasius possess'd the said Citty filling it with innumerable pollutions of Idolatry till the time that S. Mello was Bishop there XV. CHAP. 1.2 c A prosecution of the Gests of S. Mello Bishop of Roüen 5. Dempster impudently challenges him to be a Scott 1. BEcause we would not interrupt this story of S. Mello it will be convenient here to prosecute his life and Gests unto his death which hapned almost two and twenty years after his Ordination Thus therfore the Gallican Martyrologe relates concerning him 2. S. Mello unwilling to delay the execution of the Mission impos'd on him by the Holy Ghost departed from Auxerre and went streight to Roüen Where courageously setting upon his divine employment he began to preach to the inhabitants the name of Christ with such efficacy of speech and power of miracles to which the admirable Sanctity of his life added a greater vertue that in short time he brought almost the whole Citty to the obedience of Faith This great change began especially when on a certain day the people were busy in attending to an abominable sacrifice offred to a certain false Deity of theirs For S. Mello coming there suddenly upon them and inflam'd with a heavenly zeale sharply reproved that frantick people for their blindnes which worship'd a senceles stock as if it were a God And presently calling on the Name of Christ and making the triumphant Sign of the Crosse he immediatly tumbled down the Idoll and with the word of his mouth alone in the sight of them all broke it into small peices-Hereupon the people being astonish'd with this sight willingly attended to his admonitions who taught them the knowledge of the true God and the hope of immortall life to be attaind by his pure Worship By this means a great multitude of the Cittizens became imbued with the Doctrines of our holy Faith and purified by the water of Sacred Baptisme And S. Mello in the same place from which he had expelled the Devill erected the first Trophey to our Lord building there a Church under the Title of the Supreme most Holy Trinity In which Church the people being assembled every Sunday were instructed more perfectly by him in the Worship of God there he offred the unbloody Sacrifice and communicated to his flock the means and helps by which they might attain salvation 3. Thus the flock of Christ encreasing plentifully every day certain Merchants of other countreys negotiating there became attentive and obedient to the Divine Word for whose commodity the Holy Bishop built another Church in an Island where they might more conveniently assemble themselves to which he gave the Title of S. Clement He added moreover a third Church to the end he might comply with the fervour of the multitudes flowing together to see the Wonders wrought by him This he consecrated to the veneration of the most holy Virgin the Mother of God and placed there a Colledge of Preists therby designing it for an Episcopall See 4. Having thus persisted the space of many years in the discharge of his Apostolicall Office and by the seed of the Divine Word having begotten many thousand soules to Christ this Blessed man a veteran Soldier in our Lords warfare at last in the year of Grace two hundred and eighty departed to his eternall rest there receiving from his heavenly Generall whom he had served with great courage perseverance and glory an inestimable Doâ—â—tive and reward He was buried in a vault in the suburbs over which afterward was erected a Church dedicated to S. Gervasius a glorious Monument worthy of him From whence notwithstanding afterward when the Danish armies raged in France his sacred Body was removed into parts more remote from the Sea and reverently layd at a Castle called Pontoise where to this day it reposes in a Church which from him takes its Title where the memory of so illustrious a Champion of Christ lives with great glory and splendour 5. This account gives the Gallican Martyrologe of our Blessed Brittish Saint Mello or Melanius Probus as Possevin calls him Whom yet in opposition to the universall consent of all Writers and Records agreeing that he was a Brittain Dempster most impudently in his Scottish Menology will needs call a Scott falsly affirming that Possevin acknowledges him for such Wheras to this time there is not mention in any ancient Writers of such a Nation as Scotts in this Island Or if there had been certain it is that their countrey never having been subdued by the Romans there was no Tribut sent from thence to Rome which yet we see was the occasion of S. Mello's first going thither But it is Dempsters constant practise ridiculously to adopt into a Scottish family all persons whatsoever which in these Primitive times are called Brittains If this were granted Ireland would have a better title to this Saint then Scotland for in this age that Island was the only countrey of the Nation called Scots which afterward transplanted themselves into the Northern parts of the Caledonian Brittains But
S. Peter Eutychianus the successour of Pope Foelix who immediatly followed S. Dionysius And in this year were Consuls Aurelianus and Bassus 2 That Constantin was born this year appears evidently out of Eusebius an Authour familiarly known to him who in the first Book of Constantin's life says That God continued his raign the space of more then thirty years that is thirty two years and a few months as he saies in another Book and that the said number being doubled was the measure of the years of his life Now the common opinion of Chronologists being that he dyed in the year of Grace three hundred thirty seaven since Eusebius allows to his age little above sixty two years it will follow that his birth was in this year 3. The speciall relation we have to this glorious Prince will deserue our inquiry into the place likewise of his birth concerning which there is some disagreement among Historians For besides Authours of of good esteem as Ferreolus Locrius and Thomas Boziâ—s the publick Oratours sent from our Kings to the Councills of Constance and Basil positively affirm that he was born at York in a place called Pertenna which B. Vsher interprets to be the Colledge of Vicars attending the Quire at this day called Bederne which heretofore was a part of the Emperours Palace And certain it is that in following times Constantius had his cheif residence there where at last he also dyed 4. Others there are which assign London for the place of his birth as William Stevenson in his Description of London grounding their opinion probably on this for that afterward at the request of his Mother Helena he caused London to be compass'd about with a wall of stone and brick as Camden affirms Whereas Henry of Huntingdon and Simon of Durham report Saint Helena her self to be authour of that work which saith B. Vsher is confirm'd by a great number of Medalls stamp'd with her image which have frrequently been found under the said walls But all this is no proof at all that Constantin was born there 5. It is most probable that he was born as his Mother before had been at Câ—lâ—qestor about which also she built a wall For this was the Citty where her Father usually resided and where Constantius his affairs at this time cheifly lay For in the Northern parts there were as yet no troubles at all it will be almost twenty years before Constantius toward the end of his life be called into those Provinces upon occasion of sedition among the Caledâ—nian Brittains III. CHAP. 1.2 c. The relation of Nicephorus c. touching Constantins birth in Bithynia confâ—ted 1. WHatsoever hath been hitherto written out of approved Authours either touching Saint Helena's quality birth or countrey or Constantins originall is contradicted especially by some Greek Historians particularly Cedrenus and Nicephorus to whose authority though of no moment considering both their manifest fabulousnes in other matters their contradicting one another in this and the latenes of their writing yet some learned Authours of our Age doe deferr particularly Lipsius a person eminently skill'd in all Antiquities 2. The relation given by Nicephorus touching the mariage of Constantius with Helena is this The Roman Empire says he having been cruelly wasted by the Persians Parthians Sarmatians and other bordering Nations Diocletian and Maximianus then Emperours sent Constantius call'd by him Constans as their Embassadour to the Persian King to pacify him with kind speeches and gifts Constantius in his way thither putt in at a haven called Drepanum in Bithynia in the bay of Nicomedia Where to satisfy his lust his host prostituted his own daughter a maid of great beauty to whom Constantius gave for reward his royall vesture embroydered with purple The same night upon occasion of a wonderfull vision Constantius gave a strict châ—â—ge to the maids father that he should not permitt her to be touchd by any other and that he should with all care see the child well educated because sayd he in my sleep I saw a sun against nature rising from the westhern sea Having then perform'd his Embassy he return'd to Rome another way where he was presently created Caesar together with Galerius and not long after they were both of them Emperours c. 3. This story of Nicephorus saith the Illustrious Cardinall Baronius may by many unanswerable arguments be confuted being evidently contrary to certain Chronology For if Constantin was born when his father was created Caesar which was in the year of Grace two hundred ninety two it will necessarily follow that he was but fourteen years old when he was proclamed Emperour wheras by Eusebius his account who was inwardly known to him he was at least seaventeen years old when his Father was first design'd Caesar and above thirty at the beginning of his own raign It is very probable therfore that Nicephorus mistook Bithynia for Brittany and because afterward the Town call'd Drepanum was beautified by Constantin and from his Mother call'd Helenepolis therfore he fancied it to be the place of her birth Whereas besides many Authours of good credit the Gallican Oratour who pronounc'd a solemn Panegyrick at the mariage of Constantin and Fausta the daughter of Maximian saith in expresse words that he ennobled Brittany with his birth 4 Notwithstanding in confirmation of Nicephorus his relation at least for as much as concerns the exclusion of Brittany from being the place of Constantins birth the learned Lipsius adioyns a testimony of Iulius Firmicus Maternus a writer of those very times whose words are Our Lord Augustus Emperour of the whole world the Pious happy and wise Prince Constantin the greatest the Son of late Deified Constantin of most happy and venerable memory who by the propitious favour of God was elected to free the world from tyrannicall excesses and domesticall seditions that so the deformity of slavery being taken away we might enioy the blessing of a secure liberty and shake from our weary necks the yoak of captivity a Prince who whilst he fought for our freedom was never deserted by fortune though otherwise most instable in affairs of Warr He was born at Naisus a Citty of Illyricum and from his almost infant years managed the stern of the Commonwealth which authority having fortunatly obtain'd he with wholesom moderation governs the Roman world This noble Character Lipsius will needs apply to Constantin the Great and consequently affirms that he was born far from Brittany at Naisus a Citty of Illiricum or Dardania confining to Thrace 5. But as M. Camden in an Epistle to Lipsius declares which is further strongly confirm'd by the R. F. Michael Alford a learned Iesuit of our Nation it is evident that Firmicus published his Book during the raign of Constantius Son of Constantin the Great as appears by his dedicating it to Mavortius Lollianus by the Title of Proconsul who was Consul in the eighteenth year of Constantius So
rooms where coming to his guest he said thus to him Freind If those things which thou told'st mee lately concerning Christ be true I beseech thee to declare to mee freely and without any feare the meaning of my dream Mee thought I saw a certain man come down from heaven and presently an innumerable multitude of men laid hold on him and tormented him all the wayes they could devise they bound his hands with chaines they tore his flesh most greivously with whips they hung him on a tree stretching his hands a crosse The man thus tormented was quite naked not having so much as shooes on his feet His hands and feet were fastned to the wood with nailes and his side was peirced through with a spear and from his wound as it seem'd to mee there flowd both blood and water On his right hand they sett a reed and upon his head they put a crown of thorns 5. And when they had exercised all that human cruelty could devise they began to insult on him with despightfull speeches Saying to him Hayle King of the Iewes if thou art the Son of God come down from the Crosse and wee will beleive in thee And when they had continued a good while thus reviling him the Young man answerd them not a word To conclude after they had sayd what so ever they thought good to him at last he cryed out with a loud voyce and sayd Father into thy hands I commend my spirit and having said this he expired His livelesse body was afterward taken down from the Crosse out of which the blood still flowd abundantly They then layd it in a sepulcher of stone sealing the monument and setting guards to watch it But then followd a wonderfull thing for this bloodlesse carkeys return'd to life and resuming its former strength came out of the sepulcher which remaind seald as before I my selfe with mine own eyes saw how he rose again Then came from heaven certain men cloathed with Vestments white as snow and taking the man with them returned from whence they came and were attended by an infinite number of others in white garments which all the way ceased not to sing praise incessantly blessing the Father I know not who he was together with his Son saying Blessed be God the Father together with his onely begotten Son They express'd such wonderfull ioy as nothing could be compar'd to it These things I saw and besides these many other which I neither will nor ought to declare I beseech thee now tell mee what is signified by these things which were represented to mee in Vision Doe not fear any danger to your selfe at all but speak freely 6. The holy man Amphibalus having heard all this sensibly felt his heart visited by our Lord with incredible ioy And presently taking out a Crucifix which he had born secretly he said to Albanus Behold in this figure and image thou maist manifestly perceive the meaning and importance of thy last nights Vision For the man who came from heaven is this Iesus Christ my Lord Who refused not to undergoe the punishment of the Crosse to the end that by his blood He might free us from the guilt which we had contracted by the transgression of our first Father Adam Now those men which layd violent hands upon him and afflicted him by diverse sorts of torments were his own people the Iewes For though they had a promise from God that he would send unto them from heaven his own Son yet when he whom they so much and so long a time expected was come they did not acknowledge him to be the Authour of their salvation but contradicted him in every thing and returned to him evill for good and hatred for his love and in conclusion being agitated with extreme envy and malice against him they broke forth to such horrible impiety that they layd hold on him crucified and murdred him Thus it was that our mercifull Lord redeem'd us with the price of his own blood thus by dying he became victorious over death and being rais'd upon the Crosse he drew all to him For descending voluntarily to the enclosures of Hell he freed from Captiuity his own servants detain'd there and binding the Devill in everlasting chaines he cast him into the utmost places of darknes 7. Then Albanus being fill'd with wonder at these speeches broke forth into these words All that thou hast said of Christ is most true and can not be charged with any falsity For this last night I evidently perceived and with mine own eyes saw how Christ overcame the Devill how he bound him and thrust him down into the bottom of Hell where that abominable wretch lyes fast tyed with chaines So that hereby knowing that all things told by thee are true from this moment I doe professe that I will be thy most obedient Disciple Tell mee therfore I beseech thee for I know thou art ignorant of nothing how must I behave my self to the Father and the Holy Ghost now that I professe my self a servant of the Son 8. Amphibalus at this question with great ioy sayd I give thanks to my Lord Iesus Christ for that thou of thine own selfe hast had the knowledge to pronounce these three adorable Names Beleive therfore firmly and professe faithfully that the three Persons express'd by thee with their proper names are one onely God Albanus answered I beleive said he and from hence forward my firm Faith is that there is no other God besides my Lord Iesus Christ who for the salvation of mankind took our nature and suffred death on the Crosse He together with the Father and the Holy Spirit is one onely God and besides him there is no other 9. Having said this he oft times cast himself prostrate before the Crucifix and as if he had seen our Lord Iesus himself hanging on the Crosse this happy Penitent earnestly begg'd pardon for his sins Such affectionate kisses he often pressed on his feet and places of his wounds as if he had lieâ— prostrate as the feet of his Redeemer whom he had seen crucified Teares mixt with blood flowd abundantly from his eyes upon the Venerable Crosse which he accompanied with these words I renounce the Devill said he and I detest all the enemies of our Lord in whom only I beleive and resigne my self to him who as thou affirmest rose the third day from the dead 10. Then Amphibalus said to him Be of good courage our Lord is with thee and his Grace will never be wanting to thee That saving Faith which other men attain to by ministery of men thou hast learnt not of men nor by men but by the revelation of Iesus Christ himself Therfore being assured of thy constancy my purpose is to leave thee and to travell further that I may shew the way of Truth to other Gentiles also By no means said Albanus Stay at least one week longer with mee that I may be more perfectly instructed in the Faith by
follow'd the Eastern Rite of the Quartodecimani from whence they inferr that the Gospell was not communicated to this Island from Rome but certain Eastern Apostolicall Missioners 11. But the contrary is most evident For First it is certain that they received the order about Easter from Pope Eleutherius Again as certain it is that Restitutus Bishop of London caried into Brittany the Decrees of the Councill of Arles Thirdly wee find expressly in the Letter written by Constantin to all Churches that among other Provinces which observed the order prescribed by the Councill of Nicâ—a after that of Arles Brittany was one 12. The Errour therfore which in succeeding times crept among the Baittains was not the Orientall Iewish way of observing Easter as in the Law of the Passeover exactly on the fourteenth day of the Moon as the Quatodecimani did whether that day were Sunday or not But only this that when it fell upon a Sunday they did not as all other Catholick Churches did delay the celebration of it till the Sunday following on purpose to declare their opposition to the Iewes but they kepd it on that day in which the Iews kepd it So that once in seaven years they varied from other Christian Churches The only cause of which Errour doubtlesse was the calamity of those times when all commerce between the Brittains and Rome was intercluded XV. CHAP. 1.2 c. S. Helenas iourney of Devotion to Ierusalem and Churches built by her 4.5 c. The Invention of the Holy Crosse. 1. PResently after the dissolution of this famous Councill Helena the Mother of Constantin being near fourscore years old had the courage and fervour to undertake a pilgrimage to Ierusalem there to visit the holy places sanctified by our Lords actions and suffrings and to adore his footsteps For Surely saith S. Hierom to adore the place where our Lords feet stood is a part of Faith So that it was not Superstition as the Lutheran Centuriators calumniously impute to her but an act of singular counsell and wisedome as Eusebius yea by divine admonition received in her sleep as Socrates saith that she was incited to this iourney 2. The place which she most ardently desired to visit and adorn was the Sepulcher of our Lord which the flagitious impiety of former Pagans had endeavoured to blott out of the memory of man kind foolishly thinking hereby to hide and make divine Truth undiscoverable saith Eusebius So that it cost incredible labour to remove that vast heap of earth with which it had been covered on the top of which had been raised a Temple to Venus solemnised with all manner of impurity 3. The place being cleansed there was by Constantins order erected upon it a most magnificent Temple the structure and ornaments wherof are particularly described by the same Historian And besides this the same devout Empresse began the building of two other sumptuous Churches the one at Bethlehem where our Lord was born and the other on Mount Olivet whence our Lord ascended into heaven Which after her death shortly succeeding were finish'd by her Son In this last place was yet extant the impression of our Lords feet which she honoured with due veneration Concerning which the Prophet Zacharias long before prophecied saying And in that day his feet shall stand upon the Mount Olivet over against Ierusalem to the East S. Hierom testifies that the same footsteps of our Lord imprinted on the ground were shewd in his time And though the Earth was continually taken away by the devotion of Christians yet those holy footsteps did immediatly receive their former state 4. Hereto we may not omitt to adioyn a stupendious Miracle related by Sulpitius Severus in these words That was a wonderfull thing saith he that place on which at his Ascension our Lords feet last stood could not be continued to the rest of the pavement about For whensoever marble was layd on it the earth refused to receive it casting the stones ofteÌ„times upward to the faces of those who applied them And moreover the footsteps of our Lord there seen are a lasting Monument that the dust there had been trod on by our Saviour S. Bede adds another Miracle that wheras the Temple built over the place consisted of three stories or concamerations the two uppermost wherof were vaulted with Arches that which was the lowest and most inward could by no art or labour be closed with a vault 5. But whilst these magnificent structures were preparing there yet wanted that which the devout Empresse most of all desired to find which was the Holy Crosse on which our Lord perfected the Redemption of mankind and by the apparition of which her Son had lately been drawn to Faith and Baptism A rumour there was that it was still extant hid in some of those holy places but where to find it was the difficulty Cammand therfore was given that all places there about should be digg'd but in vain At last saith Ruffinus the Religious Lady was by a celestiall admonition informed where it lay Wherupon causing all the rubbish to be removed she found deep under ground three Crosses in a confus'd order So that her ioy was much diminish'd by the uncertainty which of them was the true one There was found likewise with them the Title which had been written by Pilat in Greek Latin and Hebrew letters But yet that being separated did not give any signs wherby to discern which was our Lord Crosse. In this uncertainty the onely remedy was to begg by Prayer a Divine testimony It hapneâ— that at the same time there was in the Citty a certain woman of quality who lay sick of a greivous disease ready to expire Macarius therfore who was then Bishop of Ierusalem seeing the Empresse and all about her solicitous to discover the 〈◊〉 Crosse commanded saying Let all three be brought and God will be pleased to shew us that which bore our Lord. Entring therfore together with the Empresse and many of the people into the sick womans house he kneeled on the ground and in this manner prayed O Lord who by thy onely begotten Son hast vouchsafed to bring salvation to mankind through his suffring on the Crosse and hast lately inspired into the heart of thy Hand-maid here present a desire to find the Crosse on which our salvation did hang Be pleased to shew unto us evidently which of these three Crosses was employed to glorify our Lord and which for the servile punishment of malefactours and let this be the mark that this woman who lies here half dead assoon as she touches the saving Crosse of thy Son may be recalled to life from the gates of death Having said this he applied first one of the Crosses which availed nothing then the second yet without any effect But assoon as he had applied the third Crosse unto her immediatly the woman opened her eyes rose up in perfect health and with
greater alacrity then ever before she went up and down her house glorifying the Power of God Thus was the Empresse satisfied in that which she so earnestly desired 6. The substance of this relation given by Ruffinus is attested by the consent of severall other ancient Ecclesiasticall writers so that to doubt of it or impudently to deny the truth of it as the Lutheran Centuriators doe can be no other but an undeniable effect of malice against the Truth testified hereby to their confusion 7. The Pious Lady to declare her thankfullnes to God for so signall a favour was not content to build a magnificent Church to the Memory of our Saviours Passion but added another which was dedicated to the saving sign of the Crosse as Eusebius writes 8. And as touching the Crosse it self she took care that part of it should be sent to the Emperour and honourably layd up in his Palace the remainder she enclosed in a Boxe of silver and gave it to the Bishop of Ierusalem exhorting him that it might be there reserved as a Monument of our Salvation Thus Theodoret To which S. Paulinus adds That every year on the day of our Lords Resurrection it is produced by the Bishop and exposed to the peoples veneration the Bishop himself first performing that honour to it 9. Socrates further relates that Constantin assoon as he had received part of the Crosse beleiving that the Citty in which it was kept should be preserved in safety from all danger inclos'd it in a statue of his own which was placed in the Market place of Constantinople on a mighty Pillar of Porphyry This saith Eusebius seem'd to the most holy Emperour a firm bulwark of his Kingdom 10. Besides the Crosse there were found other Ensigns of our Saviours Passion which were not neglected by Helena to witt the Nailes which had not only touched our Lords Body as the Crosse did but peirced into his sacred flesh and sinews being bathed in his blood Part of which nayles saith Theodoret and S. Ambrose she took care should be artificially enclos'd within the Emperours helmet that therby his head might be preserved safe from his enemies weapons and part she mingled with the Iron of his horses bitt therby both to give a safe protection to him and likewise to fullfill an ancient Prophecy of Zacharias saying That which is on the horses bitt shall be holy to the Lord Omnipotent And a third nayle she cast into the Adriatick Sea during a horrible tempest by which meanes she saved her self and company from shipwrack Thus writes Gregory Bishop of Tours XVI CHAP. 1.2 Of S. Helenas piety to Religious Virgins 3. c. To Martyrs S. Lucianus the Magi c. 7.8 c. Place of her death Rome where a Church is built to the H. Crosse. 12.13 c. Constantins piety to his Mother Augusta 15.16 c. Her Memory celebrated in severall places Churches built to her honour in England 1. WITH such Acts of Piety devotion and liberality did Helena adorn her latter dayes a particular account of which belongs to the design of this History she being a Brittish Princesse For which reason we will prosecute the course of her life which seems to have ended the same year or in the beginning of the following 2. An example of her humility and devout respect to Virgins consecrated to Gods service by a profession of Chastity is related by Ruffinus in this manner The holy Virgins saith he which she found at Ierusalem she invited to dinner and entertain'd them with so great devotion and respect that she thought it a misbecoming thing that her Maids should attend on theÌ„ Therfore she herself being girt after the manner of a wayting maid sett meat on the Table gave them cupps to drink and powred water on their hands Thus she who was Empresse of the world and Mother of the Emperour esteem'd her self no better then a servant of the hand maids of Christ. 3. Eusebius likewise celebrates her wonderfull manificence shew'd through all her progresse in the Eastern Provinces For whither so ever she came she gave innumerable gifts both to whole citties and particular persons of all professions The poor she munificently supplied with all necessaries those who were condemn'd to working in mines or perpetuall imprisonment she sett at liberty the oppress'd she delivered from fraud and iniury and those which were banish'd she restored to their own countrey 4. At her return out of Palestina into Greece she passed by Drepanum a Town of Bithynia where reposed the Body of the glorious Martyr S. Lucianus Assoon as shee saw these holy Relicks lying so neglected without any mark of honour or reverence she in zeale to the honour of God and his Martyr caused a sumptuous Church to be built over them moreover enlarged the same place into a Citty which she compass'd with walls and bullwarks Which Citty her Son afterward call'd by his Mothers name Helenopolis and to make her name yet more celebrated by posterity the Sea there adioyning was called Helenopontus not because she was born there but because by her care and liberality the region there about formerly obscure became illustrious 5. We read moreover in severall ancient Monuments how this holy Empresse in her progresse through the East having been informed of the place where the Bodies of the three Magi or Wisemen which came to Bethlehem to adore our Saviour new born reposed brought them with her to her Son Constantin who reverently layd them in a Church of his new Citty from whence they were â—ranslated to Milan and afterward to Colen where now they are with great veneration celebrated 6. A more particular relation hereof we read in the Supplement of the Gallican Martyrologe made by Andrew de Saussay in these words At Colonia Agrippina in the Gallick Soyle is celebrated the Memory of the three holy Kings who on this day the Sixth of Ianuary adored our Lord in his cradle at Bethlehem The Bodies of these Saints were by the care and devotion of the Holy Empresse Helena brought out of the East to Constantinople where in the Temple of S. Sophia afterward more magnificently repaired by Iustinian they remained to the times of the Emperour Emanuël who bearing a great affection to Eustorgius Bishop of Milan by birth a Grecian at his earnest prayers bestowd on him those Sacred pledges Eustorgius presently conveyed them to Milan placing them in a Church of Religious Virgins But in the yeare eleaven hundred Sixty and fâ—wer the Emperour Frederick having by force reduced Milan to his obedience granted to his Chancellour Reynaldus Archbishop of Colen at his most earnest suit the same three Sacred Bodies which he transfer'd to Colen were he reposed them in the principall Church in which place they are to this day celebrated with great veneration 7. In such pious works did the Holy Empresse conclude her worldly pilgrimage The place of her death
Regions whilst others submitted themselves to perpetuall slavery under the Saxons And before him Gildas affirms the same saying expressly That very many pass'd ouer Sea into forraign countreys with greivous howling and lamentation and in their voyage by Sea they ioyntly with mournfull voyces repeated those sad words of the Psalmist Thou hast ô Lord given us up as sheep to be devoured and hast dispersed us among the Nations This seems to be a description most proper to the condition of the weaker sexe Which no doubt by the provident care of their parents and freinds was in the first place secured from the violence of their barbarous Enemies And those words Thou hast dispersed us among the Nations doe most fittly suit to these Virgin-Martyrs whose Sacred Relicks have been dispers'd among all the Nations of Christendom XXI CHAP. 1.2 c. S. Vrsula and her Companions Brittains not Irish-Scotts as a late Authour dreames 4.5 c. Their Number and cause of their voyage c. 1. HAving thus setled the time of the Martyrdome of S. Vrsula and her devout companions we will now proceed to a Narration touching the countrey out of which they issued their Names as many as are recorded and other particulars relating to their voyage 2. There is so generall a consent of Ecclesiasticall Writers constantly affirming S. Vrsula and her companions to have been without all controversy Brittains that a late Irish Authour calling himself Candidus Eblanius who upon the authority only of Petrus de Natalibus challenges her for an Irish woman has therby expos'd to the world his disingenuous ignorance only without hope of gaining beleif from any He fancies that they were sent over Sea to the new Brittish inhabitants of Armorica presently after the Elder Maximus his expedition But how could Ireland at that time afford such an Army of Christian Virgins when S. Patrick had not yet entred it as an Apostolick Missioner but only a child caried thither Captive by Pyrats 3. But perhaps saith he they were Irish Scotts newly seated in the Northern parts of Brittany among whom S. Daria the Mother of S. Vrsula according to the Gallican Martyrologe is said to have lived Indeed it is possible that to avoyd the violence and fury of the Saxons now wasting Brittany S. Daria might at this time seek refuge among the Irish-Scotts But that the inhabitants of Armorica call'd by Sidonius Apollinaris Brittains seated along the River of Loire neglecting their neighbours and kinred the Brittains on the other side of the Sea should send so far as Scotland to their old and never reconcil'd Enemies for wives or that a countrey so unsetled should be able to spare so great a multitude of Virgins this is rather a sick mans dream then the assertion of a sober man 4. In the next place touching the number and quality of the Virgins companions of S. Vrsula the constant opinion is that they were eleaven thousand This is the number extant in the ancient Prayers of the Church so we read in the Book call'd Hortulus animae fram'd according to the old custom of the Roman Church and thus we read in the Howers of the Blessed Virgin according to the use of Sarum The Church of Colen likewise saith Hermannus Heien the faithfull Guardian of the Relicks of S. Vrsula and her companions hath without any contradiction accustomed to praise God and celebrate their memory with these following Antiphons The jubilation of Divine praise doth continually sound in the Quire of the Saints where the God of Gods is glorified in Sion Alleluia Among whom eleaven thousand Virgins which follow the Lamb without spot doe joyfully praise him with celestiall Hymns for ever Alleluia These by Divine ordinance coming from the West have here shed their blood for the name of Christ because by no persecution they could be withdrawn from his Confession Let us therefore with all creatures blesse the Lord of heaven who has adorn'd and dignified this place with so pretious a Martyrdom 5. The cause of the departure of such multitudes of Virgins accompanied no doubt by many more of both sexes is thus declared by Trithemius though he mistake in assigning the time of the Elder Maximus His words are these The number of soldiers which under their Captain Conanus went out of Brittany into Armorica was thirty thousand fighting men and a hundred thousand plebeians to till the ground All these by the command of Maximus were transported out of Brittany into Armorica then scarce inhabited Of those many were unmarried and those which had wives left them at home Now Conanus and those with him being Christians would by no means take to wives the daughters of Idolatrous Pagans Neither indeed would they have married Gaulish women though they had been Christians so great an aversion they had from them At that time there was in Brittany on the other side of the Sea opposit to Armorica a certain Prince named Dionatus who succeeded his Brother Caradoc in that Principality to whom likewise the Emperour Maximus at his departure had committed the care of the whole Island as being a very prudent man He had a daughter named Vrsula the most beautifull amongst all the Virgins of Brittany and withauÌ„ very devout to our Lord. Conanus therefore the ninth Prince of Armorica who passionatly loved this Lady by his Messengers and letters to Dionatus Prince of Cornwal begg'd earnestly of him to send her to be his wife and with her a certain number of Virgins signified in his letters to be married to his soldiers according to their qualities that is Noble Virgins for persons of quality and plebeians for inferiour soldiers Dionatus therefore desirous to comply with the desires of Conanus gathered out of all the Provinces of Brittany eleaven thousand maids of Noble blood and of an inferiour rank threescore thousand women partly maids and partly such as had been married All these he made to be assembled at London and from all the coasts of Brittany commanded ships to be brought sufficient to transport so great multitudes Thus writes Trithemius 6. Vsuardus will inform us how this femall Army was ordered and distributed into ranks under their Leaders reciting likewise the names of the principall Ladies for thus he writes Of the eleaven thousand Virgins the Queen and Captain General was S. Vrsula daughter of Dionâ—tus a King of the Brittains and espous'd to Conanus Prince of Armorica or lesser Brittany All these Virgins together with innumerable more attending them were crown'd with Martyrdom at Colen c. Now over the whole Army there were joyn'd to S. Vrsula four other Virgins having a generall command whose names were Pinnosa Cordula Eleutheria and Florentia Vnder these she appointed eleaven others each of which was to govern a thousand and the names of those eleaven we will in the next Chapter sett down besides those of particular Virgins 7 Most of those names and many other besides are to
which time S. Leo the first governed the Church and Marcian the Roman Empire when Ateila infested Italy He is here improperly call'd an Englishman for though the Angli were at that time in Brittany and probably S. Richard was descended of a family of that particular Nation yet many yeares pass'd before the Island received from them the appellation of England 4. The said Office further prosecutes the Narration of the piety and innocence expressed by this Saint even in his tender years how a verse he was from wantonnes and luxury incident to that age wholly giving himself to reading of Holy Scripture conversing with men of learning and vertue c. insomuch as he gained not only fervent love from his parents but veneration from his companions and strangers 5 But because the following wars and especially the Idolatrous Rites of his countreymen the Saxons furious enemies of the Religion to which our Lord had call'd him were a hindrance to his free progress in piety there we further read how he was miraculously invited to forsake his countrey and to depart ino Italy For thus it follows in the said Office Whilst the Blessed S. Richard was assiduously intent on his devotions and prayers to God there appear'd to him in sleep the glorious Apostle S. Peter commanding him in the name of Almighty God to take a journey into Apulia and there to preach the word of God to the Andrians That he should not apprehend the length of the way or the threatnings of Infidels because our Lord would be present to assist him Having said this the Apostle vanish'd And S. Richard being awak'd from sleep immediatly rose and casting himself before a Crucifix gave humble thanks to God and S. Peter for this Visitation The day following he forsook his Brethren who were persons of power and eminence and taking leave of his dearest freinds began his journey notwithstanding their importunity to detain him Being arrived at Rome he address'd himself to the Holy Pape Gelasius and declar'd what commands had been in a Vision impos'd on him by the Holy Apostle thereupon beseeching him that with his permission and blessing he might goe to Andria there to fullfull the Ministery enjoyn'd him Gelasius hearing this did greatly rejoyce and observing the venerable aspect of S. Richard together with his gravity ordained him Bishop of the Church of Andria and commanded him that whither soever he went he should preach the Gospell of Christ and this done kissing the holy man he gave him his beneâ—iction 6. Through the whole course of his journey S. Richard accordingly preach'd the word of God and by many miracles and cures wrought on the sick converted many to the Faith and worship of the true God till at length he arrived at Andria There before the gate of the Citty he saw a blind man and a woman bowd and contracted together both which begg'd an Alms of him Whereupon he began to expound to them the Word of God c. and perceiving the blind man to be devoutly attentive to his speeches he said to him If thou wilt beleive in Iesus Christ and be baptis'd thou shalt receive thy sight Who answer'd I believe in Iesus Christ whom thou preachest and I beg that I may be baptis'd Assoon as this was said the Holy man with his hands making the sign of the Crosse upon the blind mans eyes he immediatly recover'd his sight and casting away the staves which had help'd him in walking he gave due thanks to God and to S. Richard by whom he had been enlightned As for the woman when she saw this miracle she likewise was converted and S. Richard seeing her Faith took her by the hand whereupon she presently rose up streight and walking cryed with a loud voyce There is onely one most high God who by his good servant hath made mee whole At these clamours of the woman the greatest part of the Citty met together and attending to the Holy Bisphops preaching were in a short time converted God working many other Miracles by him and having broken down all their Idols were baptis'd by him 7. Not long after this there follow'd the foresayd Apparition of S. Michael to the people of Sipontâ— who commanded them to erect a Chappell there to his name This they signified to their Bishop Laurentius and he to Pope Gelasius desiring his advice what was to be done His answer was that such being the will of the Blessed Archangel a Church should forthwith be built And that this should be executed by the Holy Bishops Laurentius of Siponto Sabinus of Carnusium Pelagius of Salapia Roger of Cannae and Richard of Andria 8. Then follows a Narration how the two Holy Bishops Roger of Cannae and Richard of Andria performed their journey to Siponto on foot with dayly fasting toylsome labour and incommodity from the burning heat of the Sun Which incommodity on their prayers was miraculously remedied by the flying of a mighty Eagle over their heads which shadow'd them during all their journey to Siponto At their arrivall they executed what had been enjoyn'd them as we read in the publick Office of the Church To conclude no more doe we find recorded of this Holy Bishop but his holy and happy death commemorated in our Martyrologe on the Ninth of April XIX CHAP. 1.2.3 The coming of Cerdic the Saxon founder of the West-Saxon Kingdom 1. IN the year of Grace four hundred ninety four a third Noble German call'd Cerdic arriv'd in Brittany For having heard how by the valour of the Saxons two Kingdoms had been there erected he resolv'd to pretend likewise for a share in the spoiles being a man of high spirits and noble descent as having proceeded from the stock of Woden one of the German Gods 2. His coming is thus describ'd by Henry of Huntingdon In the forty seaventh year after the first coming of the Angli Cerdic and his Son Cenric attended with five ships arriv'd in Brittany and landed at a place afterward call'd Cerdic-shore The same day great multituds of the Brittains meeting fought with them The Saxons having ranged their forces in order stood immoveable before their ships The Brittains boldly set on them and then retired but were not pursued by the enemy who resolved not to quit their place Thus was continued the fight the Brittains sometimes charging and then retreating till the nights darknes sever'd them After which the Brittains having experience of the feiâ—cenes of these new-come strangers departed so that neither side could boast of a Victory Yet this advantage the Saxons had that they took possession of their enemies shore and by little and little enlarg'd their conquests along the Sea coasts 3. Their landing was in the Province of the Iâ—eus comprehending Suffolk and Norfolk yet there they setled not But marching through the Island they came into the Western parts where in time they erected the New powerfull Kingdom of the West-Saxons XX. CHAP. 1.2
and was signally approved by him in the Synod of Victory assembled by him ten years after his Consecration 7. Neither was his Pastoral solicitude confined to his own Province it extended it selfe abroad also and especially into Ireland From whâ—nce he was often visited and consulted with by devout men Hence Giraldus Cambrensis speaking of this age saith It was among the Irishmen in those days a frequeâ—t custom to goe in pilgrimage and their greatest devotion was to visit the monuments of the Apostles in Rome Among the rest one Barro an Abbot in the province of Cork went thither and in his return he pass'd by Menevia where he stayd till he could find the commodity of a ship and wind For such was the usuall practise of good devout Irishmen that either going or returning they would desire to enioy the conversation of the Holy Bishop David whose name like a precious fragrant Oyntment was spread all abroad 8. B. Vsher has publish'd a Catalogue of Irish Saints sorted into severall Orders according to the times wherin they liv'd The first Order was of such as liv'd either contemporaries to S. Patrick or presently after him The Second Order contain'd such Saints 〈…〉 about this age such as were S. Finaâ—â—â— caâ—â—â—d by the Irish Fin and by the Brittains Gain or Win. S. Brendan c. In which 〈◊〉 this observation is express'd The Saints of the Second Order received the Rite of 〈…〉 out of Brittany from holy men 〈◊〉 â—â—ere such as were S. David S. Gildas and S. Doc. 9. Moreover S. David sent over some of his Diâ—ciples into Ireland who grew famous there for their learning and sanctity Among which one oâ— the most illustrious as was Saint Aeâ—an concerning whom Giraldus thus wâ—ites S. Aâ—â—â—n call'd by the Irish S. Maidoc fâ—mous for his vertues and learning in Divine 〈◊〉 having received permission from his 〈◊〉 David and his Brethren with their benâ—â—◠〈◊〉 sayâ—d into Ireland Where after he had 〈…〉 fame by his piety and miracles at 〈◊〉 he built a Monastery near the Citty of 〈◊〉 where having collected a good number of 〈◊〉 Brethren he consecrated himself to the Service of God living according to the form and â—ule which he had received from his Pious Father S. David at Menevia Which Rule was the â—ame that was observed by the Monks in Aegypt as we read in the Antiquities of Glastonbury 10. This S. Aedan was afterward Bishop of Fernâ— and Metropolitain of Leinster whilst S. David was yet alive whom he used to consult in affairs of difficulty as we read in the Nameles Authour of the life of S. Lugid call'd also S. Moluca in these terms Saint Moedhog nam'd otherwise S Aedan the most Holy Bishop of Leinster would needs goe bâ—â—ond Sea into Brittany to his Master S. David Bishop there to demand of hâ—â— whom he would recommend for his Spirituall Father to heare his 〈◊〉 in Iâ—eland The life of this S. Aedan is 〈◊〉 in Capgrave where notwithstanding he is â—tiled only Abbot and not Bishop XX. CHAP. 1.2 c. Of S. Davids death and buriall The Time and Place and of his Successour 1. AFter many years spent by the Holy Bishop David at Menevia in the exercise of all Christian vertues it pleased almighty God in love to him and just anger to the ungratefull Brittains to translate this burning and shining Light from earth to heaven where it now shines most gloriously to all eternity 2. As touching the year of his death considering the great diversity in Historians about his age it must needs be involved in great uncertainty For Giraldus Cambrensis and Iohn of Tinmouth affirm S. David to have lived one hundred forty seaven years having been botâ— in the year of Grace four hundred sixty two and dying in the year six hundred and nine when S. Gregory the Great was Pope Pits likewise allows one hundred forty six years to his age and places his death in the year of Grace five hundred forty four By which account his birth would fall in the year of Christ three hundred ninety eight But both these assertions seem exorbitant the former placing his Death much too late and the latter his Birth as much too early 3. It is therefore more consonant to the order of Brittish affairs and story saith learned B. Vsher and better agrees with the Character of the time assign'd by Giraldus to affirm with Pits that he dyed in the year of Grace five hundred forty four and that at his death he was fourscore and two years old and no more For in that year the Calends of March fell on the third Feria as Giraldus says they did when he dyed 4. Let us now view what things are reported to have occurr'd before his death When the houre of his dissolution approached saith the Authour of his life in Capgrave the Angell of our Lord appear'd to him and said The day so much desir'd by thee is now at hand Prepare thy selfe for on the Calends of March our Lord Iesus Christ attended with a multitude of Angels will come to meet thee Whereupon he answerd O Lord dismisse now thy servant in peace The Brethren who assisted him having heard the sound of these words but not well understanding the sence fell prostrate to the ground in great feare Then the Holy Bishop cryed with a loud voyce Lord Iesus Christ receive my Spirit Whereupon when the Brethren made loud complaints he asswaged their sorrow with mild and comfortable words saying My Brethren be constant in your good Profession and beare unanimously to the end that yoke which you have undergone Observe and fulfâ—â— whatsoever things you have seen and heard from mee Aâ—d from that houre to the day of his death the week following he remained in the Church exhorting and encouraging them 5. When the houre of his departure was come our Lord Iâ—sus Christ vouch-safed his presence as he had promis'd by his Angel to the infinite consolation of our Holy Father Who at the sight of him exulted wholly in Spirit saying to him O my Lord Take mee after thee And with these words in our Lords company he gave up his Spirit to God on the Calends of March which being associated to a Troop of Angells with them mounted up to heaven in the year of his age one hundred forty seaven 6. The same Authour further adds That this Holy Bishops death by an Angel divulging it instantly was spread through all Brittany and Ireland Suitable whereto is this passage in the life of S. Kentigern Whilst the servant of God Kentigern one day continued his prayers with more then ordinary attention and devotion his face seemd as on fire the sight whereof fill'd the by standers with great amazement When Prayers were ended he began bitterly to lament And when his Disciples humbly ask'd him the reason of his sorrow he sate a while silent at last he said My dear children know for certain that
the remainder of his life which lasted many years in wonderfull abstinence and Sanctity Whereby it is manifest that the foresaid third Synod was not celebrated in his days since it is scarce possible that he being the third Bishop of that see should live till the fourteenth which was Berthguin He is celebrated in our Martyrologe on the sixth day before Nones of Iuly X. CHAP. 1.2 c. The Gests of the younger S. Gildas in Ireland and Brittany Of Saint Columba Of S. Brendan 1. WE have often had occasion in this History to cite testimonies from our famous Historian Gildas sirnamed Badonicus and Sapiens call'd also the Younger Gildas to distinguish him from S. Gildas Albanius whose Gests have bene formerly related Now because we are come beyond the times of those Brittish Princes which have been mention'd and in their foule colours painted by him it will be requisite to afford him a place here also and breifly to collect what we find in other Authours concerning him 2. By his own Testimony he was born in the year when the great battell was fought at the Mountain call'd Badonicus between the Brittains and Saxons in the time of King Aurelius Ambrosius to which Mountains the Saxons retiring were besieged by the Brittains and afterward in a battell discomfited This hapned in the year of Grace four hundred ninety three being the forty fourth year after the first entrance of the Saxons into Brittany 3. The Authour of his Life extant in the Monastery of Fleury in France from whence severall Extraits are afforded us by B. Vsher though in some passages thereof he mingle the Gests of the Ancient S. Gildas call'd Albanius with those of this Gildas yet in this which follows he reflects only on our present Gildas Badonicus sirnamed Sapiens whom he affirms to have bene a Disciple of S. Iltutus and after he had left him to have gone into Ireland The words are these Gildas having remained some years under the discipline of S. Ildutus by whom he was instructed perfectly and as far as God had enabled him to instruct him as well in Secular learning so much of it as was expedient as in the knowledge of Divine Scriptures at length taking leave of his pious Master and much reverenced fellow-disciples he went into Ireland Iren perrexit there more exactly to learn the opinions and dictats of other famous Schollars both in Philosophicall and Divine learning Having therefore pass'd through the Schooles of many learned Teachers and like a diligent Bee collected the iuyce of diverse flowers he layd it up carefully in the Hive of our Mother the Church to the end he might in opportune season poure forth the mellifluous words of the Gospell on his own countreymen and thereby draw them out of misery to eternall ioyes and like a good servant restore unto his Lord with advantage the Talent entrusted to him This which was his first iourney into Ireland was in the year of Grace five hundred and forty 4. Here this Authour calls Ireland by the ancient true name given it by Diodorus Siculus by whom it is stiled Ire and the inhabitants Iri and Irenses In which Island saith Bishop Vsher there flourish'd in this age the Schooles of Armagh wherin the Elder Gildas had presided when he laboured piously in cultivating the minds of the Irish. In which employment probably the younger Gildas also succeeded him However certain it is that in that countrey he like a busy and carefull Bee did not only collect sweet iuyce but a sharp sting likewise which he afterward darted forth against the vices of his own countrey But with the inhabitants of Ireland he dealt more mildly for as the forecited Authour testifies he restor'd discipline in the Ecclesiasticall Order he gather'd many congregations of Monks and likewise mercifully deliver'd from the slavery of Pagans many captives 5 How long his abode in Ireland continued doth not appear in ancient Records but certain it is that he return'd into Brittany where as we may judge by his writings he found small comfort and encouragement to porue forth the honey which he had gather'd in Ireland such were the calamities and confusions raigning there vices and miseries contending which should exceed the other So that his almost only employment was to bewayl the destruction of his countrey hastning on and by publishing the crimes especially of the Rulers both secular and Ecclesiasticall to justiâ—y the severity of God to have been beneath their demerits and provocations 6. But in the year of our Lord five hundred sixty two he was by a double message and invitation from Ireland interrupted in his sad thoughts and withdrawn from beholding such mournfull spectacles as every where in Brittany offred themselves to his eyes The first Message came from persons of quality in Ireland and is thus related by Adamannus in the life of S. Columba The Seniours of Ireland by faithfull messengers sent an Epistle to S. Gildas by Nation a Saxon we must read a Brittain to the end to entertain a mutuall entercourse of charity between them And when he had read over their letters and held in his hand an Epistle written to him from S. Columba he presently kiss'd it adding these words He who wrote this Epistle is a man replenish'd with the Graces of Gods holy spirit Thereupon one of the Messengers said It is true what you say Yet notwithstanding this holy man has been censur'd by a Synod in Ireland because in extreme necessity and danger of death he commanded his kindred and countreymen to resist by fighting a violence offred them S. Gildas having hear'd S. Columba thus reprehended answerd What a foolish imprudent and ignorant people are your countreymen in Ireland 7. Thus is the first message declared in which that clause which concerns S. Columba's action unjustly censured by the Bishops of Ireland shall shortly be cleared when we are to treat of that holy mans coming into Brittany the cause whereof was the said censure 8. The second Message ioynd with an invitation which about the same time came to Saint Gildas was directed from a King in that countrey named Ammeric And it is thus described by the Authour of S. Gildas his life in the Library of the Monastery of Fleury At that time King Ammeric raignd over all Ireland He also sent messengers to Saint Gildas requesting him to come to him withall promising that if he would undertake that iourney and restore to good Order the Ecclesiasticks in his Kingdom wherin generally the Catholick Faith it self was decayed both himself and his subjects should in all things be obedient to him When Gildas heard this he like a valiant soldier throughly furnished with celestiall arms presently-went into Ireland there to preach the Gospell of Christ. 9. Being come thither he was presented to the King by certain Noble persons who had formerly been acquainted with him Assoon as King Ammeric saw him he gave him many gifts and with
Successours or as some write all the subjects were called Vffings Some place the beginning of this Kingdom before that of the West-Saxons but no where can we find their names recorded the reason perhaps being because before Vffa's time they were Kings only by courtesy and with dependance on greater Princes as those of Kent c. as indeed in following ages they were again the Beneficiarij sometimes of the Mercian Kings and sometimes of those of Kent 4. Two years after the beginning of Vffa's raign was fought a Battle fatall to the Brittains by which they were expelld out of almost all the fertile plaine regions of the Island and driven to the Mountains of Cambria Geffrey of Montmouth to make his countrey-mens calamity more illustrious tells us that a certain King calld Gormand came with an army of one hundred sixty six thousand African soldiers and ioynd with the Saxons against King Careticus and his Brittains and drove them beyond the Severn into Wales 5. But Ethelwerd Malmsbury c. more soberly inform us that whereas the Brittains had hitherto defended themselves against the West-Saxons by the firm walls of their Citties of Glocester Cirencester and Bathe this year Ceaulin after an overthrow given them in battell expugn'd those three strong Citties and forc'd them to retire to mountains and woods This battell saith Camden was fought at a place calld Deorham after which the Citty of Bath was given up to the Saxons In which battell three Christian Kings of the Brittains were slaine whose names were Commagil Condidan and Faringmagil So that afterward Ceaulin and his Son Cuthwin were so terrible to the Brittains that all places hastned to render themselves to their power Thus we read in Henry of Huntingdom 6. The Brittains notwithstanding after seaven years rest again attempted another combat with the Saxons at a place calld Fedhanlea saith the same Authour where on both sides they fought with horrible fury In somuch as Cuthwin the Son of Ceaulin being oppressâ—d with multitudes was slain and the army of the Angli putt to flight But King Ceaulin having again repair'd his army the soldiers wherof bound themselves by an oath that they would not fly at last in a battell vanquish'd the conquering Brittains and pursuing them took many Provinces and innumerable spoyles B. Vsher saith that this Battell was fought iuxta Moram lapideam at Sâ—â—an-more in West-morland But that place being a part of the territories of Alla King of the Deiri and Northumbrians no probable cause can be assign'd to draw the King of the West-Saxons so far from his own Dominions unlesse perhaps to give assistance to Alla. XV. CHAP. 1.2 The Mercian Principality erected by Crida 3.4 c. Theonus Arch-bishop of London and Thadioc of York with most of the Brittains quitt England and fly into Wales c. carying Relicks c. with them 1. WHereas our Historians say that by the last battles the conquered Brittains lost many Citties and Regions we may iudge that Mathew of Westminster had some reason to affirm that in the year of Grace five hundred eighty five the Kingdom of the Mercians took beginning under their first King Croeda or Crida Notwithstanding it may more properly be said that the foundations of that Kingdom were now layd which took not its iust form till ten years after 2. This Crida reckond himself the tenth in descent from Woden the Idol Deity of the Saxons And wheras the other Saxon Princes possess'd themselves of the extreme parts of the Island towards the Cambrians Picts and the Ocean Crida peirc'd into the bowells of Brittany by little and little possessing himself of all the Provinces which were towards the North confined with the Rivers Humber and Mersey on the South with Thames on the East with the Severn and Deva and on the East with the German Ocean 3. The Brittains themselves by a voluntary cession made Crida's way very easy to his new erected throne in which he as yet sate contented with the inferiour Title of Governour or Duke For the Saxons being now dispersed through all the parts and Provinces of Brittany and every day gaining more strength became intolerably burdensom to the poor Brittains and being Infidels publish'd Lawes extremely preiudiciall to Christian Religion profess'd by them Whereupon by agreement between the Clergy and other Brittish Inhabitants hitherto mixt with the Saxons they resolved to quitt the Countrey and to retire some of them flying to the mountains of Cambria others into Cornwall and great numbers beyond Sea into Lesser Brittany and other Christian Regions 4. Then it was saith Mathew of Westminster to wit in the year of our Lord five hundred eighty six that the Arch-prelats Theonus Bishop of London and Thadioc of York seing all the Churches which had been subiect to them now destroyd to the ground they attended with many Ecclesiasticks who had escap'd danger from the Saxons fled into Cambria and caried with them the sacred Relicks of Saints out of fear least by an irruption of the Barbarous Saxons the Sacred Bones of so many and so great Saints should otherwise be blotted out of the memory of men Many likewise passing over into Armorick Brittany left the two Provinces of Loegria and Northumbria utterly depriv'd of Christian Congregations The Bodies also of some Saints after they had reverently hid them in Monuments they cast great heaps of earth over them least they should be obnoxious to the contumelious scorn of the Infidels For the Kings of the Angli and Saxons as they were very powerfull in arms so they were most violent Pagans who thirsted after nothing more then defacing of the name of Christ and subverting his Religious Worship Insomuch as when they had subdued the countrey if any Church remaind untouch'd they took occasion thereby to bring greater confusion and contempt on the Name of Christ by turning it into a Temple of their profane Idoll-Gods and with their impious Sacrifices polluting the Holy Altars of the true God 5. Concerning this Theonus Arch-bishop of London he was formerly Bishop of Glocester and from thence translated to London in the year five hundred fifty three saith B. Godwin And the year of Grace five hundred eighty Six taking his whole Clergy with him he is sayd to have fled to his own countrey men in Wales together with Thadioc Arch-bishop of York And those who afterward in the time of the Saxons sate at London were simple Bishops the Metropoliticall dignity being transferd to Dorobernia or Canterbury as shall be declared Neither after the departure of Thadioc doe we read of any other Arch-bishop of York till by the conversion of Edwin son of Alla King of the Northumbrians S. Paulinus was there consecrated Arch-bishop 6. By this Secession and flight of the Brittish Clergy and other inhabitants there remaind the miserable relicks of the Brittaâ—ns saith Mathew of Westminster onely in three Provinces to wit in
deserting his former profession For it was against their Superstitious Law for a Pontife to carry arms or to ride except upon a mare Thus being girt with a sword and having a lance in his hand mounted likewise on the Kings horse he went to the Idol-Temples When the common people saw this they thought him out of his witts but he went on however and when he was come to the Temple he profaned it by casting into it the lance which he held in his hands shewing great joy for the knowledge of the true God which he had newly learnt And having done this he commanded his companions to destroy and burn to the ground the Temple and all buildings belonging to it 11. The place where this Assembly was held and Idols destroyd is thus described by the same Saint Beda Men shew the place where the Idol-temple formerly stood It is not far from York toward the East beyond the River Derwen and it is at this day called Godmundigham where the foresaid Pontife by Divine Inspiration polluted and destroyd the Heathen Altars which himself had consecrated The memory thereof has likewise been conserved ever since Saint Beda's time being still called Godmunham or the mansion of the false Heathen Gods Yet some Authours ascribe an higher Original thereto as far as the ancient Brittish and Roman times For they conceive that the town called Delgovitia which in the Brittish tongue signifies an Idol was anciently seated here 12. Hereto accords this Observation of Camden in his perambulation through these parts I doe not doubt saith he but that in the times of the Brittains here was a famous Oracle when Superstition spread through all Nations had more strongly possessed the minds of the ignorant inhabitants But when Paulinus preached Christ to the Northumbers Coyfi who was the Pontife of their Pagan Ceremonies having embraced Christian Religion was the first who by casting a lance into it profaned the Temple a Mansion of impiety there XV. CHAP. 1.2 c. King Edwin Baptised and great numbers of his Subjects 1. KING Edwin though perfectly converted deferred hic Baptism to the year following which probably he did to the end he might have more companions of his happines Saint Beda thus relates it King Edwin with all the Nobles of his kingdom and great multitudes of the common people received the Faith and Laver of Regeneration or Baptism in the eleaventh year of his Raign which was the year of our Lords Incarnation six hundred twenty seaven and about the hundred and eightieth after the coming of the English into Brittany He was baptised at York on the Holy Feast of the Paschal Solemnity the day before the Ides of April in the Church of Saint Peter the Apostle which during the time of his instructing in the Faith he commanded to be suddenly erected for that purpose 2. This Church for the quicker dispatch was at first built of wood and though of a good capacity yet it was too narrow to receive all that flockd to Baptism among which are named Offrid and Edfrid the Kings Sons born to him by his Queen Quenburga whilst he was in exile 3. In the same Citty of York saith Saint Beda he assigned the Episcopall See to his Teacher and Prelat Saint Paulinus And presently after his Baptism upon the proposall of Saint Paulinus he took order for the erecting a far larger and more magnificent Church in the same place and in the midst of the New Church was inclosed the Oratory built before The foundations therefore being prepared in a large square on all sides of the former Oratory the Churches building went on with great diligence 4. How wonderfully King Edwins good example drew the rest of his Subjects in other parts to seek instruction in Christian Faith is thus described by the same Authour It is reported that the peoples fervour to embrace the Christian Faith and their desire to be initiated by Baptism was so great that on a certain time when Saint Paulinus attending the King and Queen came to a certain countrey Palace of theirs at a Town called Adregin or rather Adgefrin now Yeverin seated in the utmost parts of Northumberland he was obliged to stay there thirty six dayes spending that whole time from morning till evening in Catechising and baptising such as came to him in the River Glent which flowd not far of This village was deserted in the times of the following Kings who made their abode in another called Melmin but now Melfeild In the same countrey of the Bernicions not far from that place there is a Town saith Camden called Halyston or Holy Stone where the report is that in the Primitive Church of the Saxons Saint Paulinus baptised three thousand persons 5. But a more plentifull harvest did Saint Paulinus reap in the other Province of Deiri containing Yorkshire c. For thus Saint Beda prosecutes his Story In the Province of the Deiri where for the most part Saint Paulinus made his abode with the King he baptised greater numbers in the River Swale which passes by a village called Cataract For as yet in the infancy of that Church Oratoryes and Fonts could not so soon be built Notwithstanding at Campodon where the King had a Royal Mansion he erected a Church which afterward the Pagans by whom King Edwin was slain sett on fire together with the town adjoining Instead of which the following Kings built themselves another in the Territory called Leidis or Leeds Notwithstanding the Altar belonging to the said Church escaped the fire because it was of Stone and it is to this day kept in the Monastery of the most Reverend Abbot Trumwulsi which is seated in the forest Elmete This place Campodon is the same which now is called Almondbury but the true name is Albonbury saith Camden from a Church built there which was consecrated to Saint Alban by Saint Paulinus the Apostle of the Saxons And to this day the black colour of the Stones remaining of its ruines doe testify its burning 6. Among the persons baptised by Saint Paulinus we must not omitt three Royal Infants which Queen Ethelburga bore to King Edwin concerning whom Saint Beda thus writes In the time following there were baptised by him other children of King Edwin by his Queen Edilburga Their names were Edilhime Edilfrida a daughter and another son called Wlfrea Of which the two former were taken out of this life whilst they were in their white robes of Baptism and were buried in the Church at Yorke XVI CHAP. 1.2.3 Christianity received in Lincolnshire 4.5 Saint Iustus Arch-bishop of Canterbury dying Saint Honorius succeed him who is consecrated by Saint Paulinus 1 NEITHER was the piety of King Edwin and zeale of Saint Paulinus confined to the Provinces on the North-side of Humber but their effects passed over that River the year following into the Province of the Coritani or Lincolnshire For thus
filthy Leper But Abbot Lasrean answerd him O Duke doe not speak ill of Saint Munnu for though he be absent in body yet in Spirit he is present here and no doubt wheresoever he is he hears what thou hast said and our Lord will avenge upon thee the injury of his servant Now the same day before even Saint Munnu came to the Council and the company went went to meet him And when Saint Lasrean and Saint Munnu saluted one another Duke Subne was likewise present and asked Saint Munnu his benediction To whom the Man of God said Why dost thou ask the benediction of a Leper I tell thee for certain that when thou spokest so vily of mee our Lord himself blushed at the right hand of his Father For I am a true member of Christ who is my head now the head is sensible of every injury done to any member Wherefore before this Month be ended some of thy kinred shall kill thee and cut off thy head and cast it into the River Berow which shall never appear more And so indeed it came to passe for the same Month his Brothers Son killed him near the River Blathach and his head was cast into the River according to the Prophecy of the Man of God 4. After these words S. Munnu said to Abbot Lasrean before the people It is time the Council were ended that every one may return to his own home We have a contention about the Order of the Paschal Solemnity let us dispatch it in a word and pronounce Sentence in the Name of our Lord. I here offer thee O Lasrean the choice of these three things Let two Books one of the old Order and one of the New be cast into the fire and we shall see which of them shall escape burning Or let one of thy Monks and another of mine be shutt up together in a house and fire sett to it we shall then see which of them shall be delivered Or let us goe to the grave of the Monk Iustus lately dead and restore him to life and he shall tell us which of the two practises is best and let that be observed this year 5. After these proposals of S. Manna S. Lasrean said We will not contend with thee being assured that so great are the merits of thy labours and Sanctity that if thou shouldst command that Mountain Marga to come into this White feild or this White feild to remove to that Mountain Marga God would not delay to doe it for thee Now they were in the White feild at that time over which the Mountain Marga hangs After this the people consenting to these Saints returned to their houses Or as it is more fully expressed in another Copy after they all had professed their consent to the Holy man Munnu they returned home joyfull 6. Which consent it is to be feared was to the Old erroneous Order although Cummian in his Epistle to the Abbot Segeni affirms that in the said Council the Bishops decreed that the year following the Paschal solemnity should be celebrated together with the Vniversall Church But it appears from Bishop Vshers observation that they kept Easter differently from the Roman practise for he addes That year in which the Council was assembled seems to have been the six hundred and thirtieth according to the Christian account which year the Irish following the Cycle of eighty four years kept Easter day being Sunday on the first of April which was an entire week before the time prescribed in the Alexandrine Cycle of Nineteen years Enneadecateride received by the Romans Whereas the year following there interceded a full Month between the two accounts for the Irish kept Easter on the one and twentieth of April and the Romans on the four and twentieth of March. 7 Notwithstanding the summary deciding of this Controversy in the foresaid Irish Synod called the Synod of Leny from the place where it was kept to which the White feild belonged and in which the Arch-bishop of Imelac presided yet many there were unsatisfied being desirous to explore the Order observed at Rome For the â—ore named Cummian in his Epistle to the said Abbot Segeni writes thus We sent to Rome certain persons of whose prudence and humility we had experience as Children to their Mother Who by the Divine Will had a prosperous voyage thither and three years after returned to us And there according as they had heard they saw all things to be yea they were now more assured having seen then they were before upon report There they observed the Paschall Solemnity in the Church of Saint Peter in the company of a Grecian converted Iew a Scythian and Aegyptian all which were their companions in the same â—odging Which Paschall Solemnity was a whole month distant from ours The same men before the Feast protested to us that upon their knowledge Easter was celebrated through the whole world the same day it was at Rome 8. The same Bishop Vsher moreover testifies that the foresaid Abbot Lasrean with fifty others went to Rome this year about the same affair immediatly after the Synod of Lechen or Leny where he was ordaind Bishop by the Pope and moreover constituted his Legat in Ireland Where after nine years he dyed So that probably he and his companions were the same mentioned in the Letter of Cummian XX. CHAP. 1. Erpenwald King of the East-angles converted and for that made a Martyr 2.3 c Letters of Pope Honorius concerning the Paschall Solemnity c. 1. ANother proof of the piety and zeale of King Edwin to propagate the Faith or Christ beyond the limits of his own kingdom was given by him in the year of Grace six hundred thirty two in which he dealt effectually with Erpenwald the Son of Redwald King of the East-Angles to renounce vain impure Idols and not only himself to receive the Faith and Sacraments of Christ but to induce his Subjects to doe the like Neither did his zeale want a good effect for Erpenwald saith William of Malmsbury embraced puâ—e incorupt Christianity But the propagating the same right Faith among his Subjects was hindred by his death for not long after his profession of Christianity saith S. Beda he was slain by a certain Pagan named Ricbert and thence it came that that Province continued three years longer in Heathenish Errour He is deservedly stiled a Martyr because it was for his Religion and his care to introduce it into his kingdom that he was slain by the procurement of that great Enemy of Christ Penda King of the Mercians as Huntingdon affirms 2. This year according to Baronius King Edwin sent Messengers to Rome desiring Pope Honorius to send Palls both to S. Paulinus Arch-bishop of York and to Honorius Arch-bishop of Canterbury To which request the Pope câ—ndescending returned an Answer by letters the King and with them sent the two Palls 3 These arrived in Brittany the year
man of excellent disposition and well deserving the Title of King was by his Father sett over that part of the Kingdom He went to Oswi King of the Northumbers to desire his daughter Alâ—fleda in mariage but could not obtain his request except himself and Subjects would receive the Faith of Christ and Baptism Whereupon he having given eare to the preaching of Truth the promise of a heavenly Kingdom the hope of a glorious resurrection and future immortality professed his resâ—lution to be a Christian though the Virgin should be denyed him He was hereto perswaded most effectually by a Son of King Oswi named Alchfrid his kinsman and freind who had also maried his Sister a daughter of King Penda called Kineburga He therefore together with all his freinds and attendants and their servants was baptised by the Bishop Finan in a village belonging to the King called The Village at the Wall Ad murum And having received four Preists men who for their learning and piety of life were esteemd fitt to teach and baptise his Nation he returned home with great ioy The names of these Preists were Cedda and Adda and Betti and Diuma of whom the last was by Nation a Scott the rest were English Now Adda was the Brother of Vetaâ— a famous Preist and Abbot of the Monastery called At the Goats-head Ad Capreae caput 4. These coming into the Province with the foresaid Prince diligently preached the Gospel and were willingly hearkned to by the people so that very many both of the Nobles and of inferiour degree dayly renounced Idolatry and were washed with Baptism the Fountain of Faith Neither did King Penda though an Idolater forbid it yea moreover he gave free leave to the preaching of the Gospel in his own Kingdom of the Mercians so that all who had a mind might heare it He likewise hated and scornd such as having been imbued with the Faith of Christ did not bring forth fruits suitable thereto saying That those wretches deserved contempt who neglected to obey their God in whom they beleived These things began about two years before the death of the said King Penda 5. The same year the Christian Faith was also restored among the East-Saxons who had formerly rejected it when the Holy Bishop Mellitus was expelled from thence It was saith Saint Beda by the instance of King Oswi that they now received it For Sigebert King of that Nation who raignd there after a former Sigebert sirnamed The little being a great freind to King Oswi frequently came to visit him in his Kingdom of the Northumbers who was wont to exhort him to consider that those could not be Gods which were made by mens hands c. Such exhortations being frequently and in a brotherly manner inculcated at last had their effect for Sigebert by the counsell of his own freinds who were likewise perswaded of the vanity of Idolatry was baptised with them by the Bishop Finan in the Royal village seated twelve miles from the Eastern Sea near the Wall which the Romans built athwart Brittany 6. Sigebert therefore become a Cittizen of the Kingdom of heaven returned to the seat of his Temporal Kingdom having requested King Oswi to give him some Teachers who might convert his Nation to the Faith of Christ and cleanse their soules in the saving Font of Baptism Oswi therefore sending to the Kingdom of the Midland-English recalled the man of God Cedde and adioyning to him another Preist sent them to preach the word to the East-Saxons These two going from place to place gathered a numerous Church to our Lord 7. This holy Preist Cedde was born at London in the same Province but had his education in the Monastery of Lindesfarn among the Scotts by whose recommendation he was first sent to preach among the Midland-English and now to the East-Saxons Where after he had spent about three years he returnd to the Church of Lindesfarn saith the same Saint Beda to speak with Finan the Bishop Who being informed by him how the work of the Gospel had prospered under him consecrated him Bishop of the East-Saxons having calld to him two other Bishops to assist in the ordination Cedde having thus received the Episcopal Degree returnd into his Province and prosecuting his employment with greater authority he erected Churches in several places and ordaind Preists and Deacons to assist him in preaching the word and administring Baptism Especially in the Citty by the Saxons calld Ithancestir a Citty in the Romans time nam'd Othona but now swallowd by the Sea it was seated on the bank of the River Pente He did the like in another Citty calld Tilaburg now Tilbury neer the River Thames In both these places he gathered communities of devout servants of our Lord whom he instructed in the Discipline of a Regular life as far as their rude minds were capable 8. Of this Holy Bishop Cedde we shall hereafter treat further as like wise of his three Brethren in Sanctity as well as blood Ceadda or Chadd Celin and Cimbert The seat of S. Cedds Bishoprick among the East Saxons was not Tilbury as Camden imagins but London the Metropolis of the Kingdom 9. The same year wherein began the Conversion of the East Saxons Honorius Archbishop of Canterbury ended his life the last day of September after he had administred that See the space of six and twenty years and was buried with his Fathers in the Monastery of S. Peter and S. Paul That See saith S. Beda was vacant eighteen monthes after which time Deus-dedit descended of the Nation of the West-Saxons was elected Arch-bishop and ordaind by Ithamar Bishop of Rochester on the seaventh day before the Calends of Aprill he governd that Church nine years four months and two days XVIII CHAP. 1.2 c. Of S. Wilfrid his Descent education c. 4.5 c. At twenty years of age he goes to Rome c. 8. He lives with Dalfin Bishop of Lyons who was murdred 1. IN this same year of Grace six hundred fifty three S. Wilfrid began to appeare in the world being now twenty years old and to give evident signs of those many graces which afterward eminently shone in him We shall oft be obliged in the pursuit of this History to meÌ„tion his Gests In this place therefore we will from S. Beda relate his descent manner of life during his child hood and till at the age of twenty years he undertook a Iourney to Rome to inform himself in certain Ecclesiasticall and Religious Observances which he could not approve in Brittany 2. He was born in the year of our Lords Incarnation six hundred thirty fower of a Noble English family when Eadbald raignd in Kent and Oswald over the Northumbers Being a child of a towardly disposition and innocent manners he behaved himself in all things with that modesty and circumspection that he was beloved and respected by those who were more aged as if he had been of ripe
in any History Probably he was some inferiour Saxon Prince in Brittany for among the Kings of that Heptarchy no such name is mentioned And later then this time he could not probably live since very few of the Saxon Princes did now remain in their ancient Heathenish Idolatry His daughter S. Christiana's name is placed among the Saints recited in our Martyrologe on the same seaven and twentieth of Iuly XII CHAP. 1.2 c. The Gests of S. Cedde and his Brethren 6.7 The death of Sigebert King of the East Saxons denounced by Saint Cedde 1. AT the same time our Island of Brittany received a notable luster by the piety of four Brethren all of them consecrated Saints their names were S. Cedd Saint Celin S. Cimbell and S. Ceadda or Chad. they were all of them Preists and two of them exalted to the dignity of Bishops to witt S. Cedd who was now Bishop of London and S. Ceadda who shortly will be the first Bishop of Lichfeild 2. As touching S. Cedd how in this year of Grace six hundred and sixty he founded the Monastery of Lesting in Yorkshire S. Beda at large thus relates It was the custom of the man of God S. Cedd whilst he was Bishop of the East-Saxons frequently to visit his own native countrey of the Northumbers to the end he might impart among them his Spirituall exhortations Now Edilwald the son of King Oswald raigning then in the Province of the Deirâ— or Yorkshire perceiving him to be a holy and wise man of great integrity desired of him that he would accept at his hands a certain possession of land there to build a Monastery where to himself might repair to perform his devotions and heare Gods word as likewise bury the dead For this King beleived that he should receive much benefit by the dayly prayers of those that served our Lord there Now the said King had then in his attendance a Brother of the said Bishop named Celin a man of great piety who was wont to administer to him and hiâ— family the Sacraments of our Faith for he was a Preist and by his information he came to know and love the Holy Bishop S. Cedd therefore complying with the Kings desire made choice for the Seat of a Monastery a place among steep and remote mountains which seemd fitter to be a retrait for theeves or lurking place for wild beasts then a habitation for men Now the man of God being desirous by prayers and fasting first to cleanse that place from the filth of crimes formerly executed there and consequently to lay the foundation of a Monastery desired permission of the King that he might abide there in Prayer the whole Lent then at hand Which being granted he according to the Ecclesiasticall custom prolonged his Fast till evening every day except Sundays and then also he contended himself with a small portion of bread one egg and a little milk mingled with water For he said that such was anciently the custom of those who founded Monasteries and from whom he had received the Rule of Monasticall Profession by prayers and fasting to consecrate the places where they intended to build a Monastery or Church 3. Now toward the latter end of Lent when onely ten days remained one came to call him to the King He therefore to the end so Religious a work should not be intermitted for the Kings affaires desired his Brother Cymbel who was a Preist to continue there the devotions which he had piously begun Whereto he willingly condescended And thus the full time of Prayer and fasting being consummated he there built a Monastery called now Lestinghen and instructed the Monks with such Religious Instituts as were practised at Lindesfarn where he had been brought up The care of which Monastery he recommended to his Brother Ceadda who was afterward Bishop first of York and shorly after of Lichfeild 4. Now whereas Saint Beda calls this Edilwald King of the Deiri he is to be esteemed only a King by courtesy of Osâ—â— â—o whom the whole Kingdom of the Northumbers at this time belonged And therefore in the Catalogue of the Northumbrian Kings extant in Mathew of Westminster Edilwald is omitted And as for the Monastery of Lestinghen in the Breviary of Sarum it is sayed to belong to the Isle of Lindesfarn Which Island notwithstanding did not pertain to the Province of the Deiri but of the Bernicians Wheresoever it was placed there flourished in it many persons eminent for Sanctity among which Osâ—i a Monk in our Martyrologe is reckoned in the number of Saints who dyed in the year of Grace six hundred sixty seaven 5. Saint Cedd remaind among the Northumbers no long time for the year following hapned the death of Sigebert the good King of the East-Saxons inflicted on him for contemning the Ecclesiasticall Câ—nsure imposed by this Holy Bishop Cedd on one of his Nobles The Story is thus particularly recounted by S. Beda One of the Nobles of King Sigeberts Court had contracted an unlawfull mariage against the Orders of the Church Which the Bishop not being able to prevent nor correct he excommunicated him commanding all under his care to abstain entring into his house or eating of his meat Which prohibition the King not regarding when he was invited by the said Count he went to feast at his house At his return the Holy Bishop mett him Whom as soon as the King lookd â—n he began to tremble and leaping from his horse prâ—strated himself at his feet begging pardon for his offence for the Bishop likewise who was on horse-back had lighted down And being angry he touched the King as he lay with his rodd which he held in his hand and with an Episcopall authority said to him I tell thee O King because thou wouldst not abstain from the house of that desperat excommunicated person thou thy self shalt dye in the same house 6. This denunciation of the Holy Bishop was accordingly accomplished for as the same Authour relates Whilst the Christian Faith encreased dayly in that Province to the great mutuall ioy both of the King and people it hapned by the instigation of the Enemy of all good that the King himself was murdred by the hands of his own kinred They were two Brethren who executed this heynous crime And being askd why they did it they could give no other answer but this That they were enraged enemies to the king because he was wont to be too mercifull to his enemies and quietly to pardon injuries whensoever those who did them begged his mercy Such was the fault for which this good King was slain because with a devout heart he observed the Precepts of the Gospell Yet by this death hapning to him without his fault a former reall fault was punished according to the Prophecy of the man of God Now we may piously beleive that such a death of this Religious Prince did not only wash away the stain of
it is onely thirteen days old 15. And as touching your Father Columba and his Successours whose Rule you say you follow and whose Sanctity has been asserted by many Miracles I might answer That in the last day many will say to Christ that in his name they have prophecied cast out Devills and wrought many Miracles to whom he will say That he never knew them But far be it from mee to apply this to your Fathers since it is more iust that I should beleive good then evill of persons unknown to mee Therefore I will not deny but that they were devout servants of our Lord and favoured by him since with a pious intention though rusticall Simplicity they served him And my iudgment is that such an erroneous Observance of Easter did not much preiudice or endanger them because not any one had shewd them Rules of a more perfect Institut Wheras no doubt if any Catholick skilfull in calculation had rightly informed them they would as well have followd his instructions as they did obey these Precepts of God which they had learnt Wheras if thou and thy Companions henceforth contemne to obey the Decrees of the See Apostolick yea of the Vniversall Church which are moreover confirmed by Holy Scriptures without all doubt you will sin greivously For though your Fathers were Saints are they so few in number living in the corner of a remote Island to be preferred before the Vniversal Church spread over the whole world And if your Columba yea ours also if he were Christs was a Saint powerfull in Miracles shall his authority outweigh that of the Apostle to whom our Lord said Thou art Peter and upon this Rock I will build my Church and the gates of Hell shall not prevayl against it And to thee I will give the keyes of the Kingdom of Heaven 16. Wilfrid having thus finished his discourse the King addressing his speech to Bishop Colman said Tell mee Were these words in very deed spoken by our Lord to S. Peter Who answered They were indeed spoken to him The King replied Can you produce any proof of so great power given to your Columba He answered No Sir The King added Doe both sides then among you agree that these words were spoken principally to S. Peter and that the keyes of Heavens gates were given him by our Lord They answered We both acknowledge this Thereupon the King concluded saying And I also assure you I have no intention to contradict the Porter of heaven but according to my knowledge and power I will obey his Ordinances in all things for feare when I come to heaven gates and he who keeps the keyes be displeased with mee there be none to open them and let mee in When the King had said thus all that were present both accessours and bystanders applauded his speech and relinquishing their former imperfect instituts speedily embraced those which appeared to be better 17. Thus ended this Synod ot Conference What effect it produced among the Scotts shall be shewed when we have concluded the Narration of another Controversy at the same time agitated touching the manner and fashion of the Ecclesiasticall Tonsure XVIII CHAP. 1.2 c. A Controversy in the same Synod touching Ecclesiasticall Tonsure Three severall manners of Tonsure 12. Agreement between the Saxons and Scotts c. in all Points of Doctrine 13. Obstinacy of the Scotts 1. THAT at this meeting there was a dispute touching Ecclesiastical Tonsure S. Beda expresly testifies But does not explain the point wherein the difficulty lay Yet this is certain that there was not any one in that Assembly which either derided or neglected the said Tonsure as Protestants now doe 2. The primitive antiquity of this Tonsure by which Ecclesiasticall persons for a sign of distinction frō the Layty by cutting off some part of the hair on the top of their heads formed it into the fashion of a Diadem or Crown is referred by S. Isidor to the Apostles and said to be an imitation of the Nazarites for thus he writes If I be not deceived the practise of the Ecclesiastical Tonsure was derived from the Nazarites Who first nourishing their hair and suffring it to grow long undertook by vow a laborious Exercise of Continence abstinence and other austerities which having performed they shaved their heads and by Gods command cast their hayr into the fire of the Sacrifice signifying thereby that they consecrated the perfection of their Devotion to our Lord. The practise according to this example was introduced by the Apostles importing that Ecclesiastical persons devoted to the service of God are consecrated to him as the Nazarites were which they testified by cutting off the hayr so professing that they devested themselves of the old man and his acts 3. The Controversy therefore was about the manner and fashion of the Tonsure of which there were severall kinds the Principall whereof are said to have taken their Originall from Saint Peter or Saint Paul The manner of Saint Peters was to shave the top of the head leaving below toward the forehead and ears a Circle or Diademe representing the Crown of thorns which our Lord bore Thus write Amalarius and Alcuinus who addes that this Saint Peter ordaind to the end that Clergy-men might be distinguished from secular not only in their cloathing but form of wearing their hayr And Steven the Preist called also Eddius writes of Saint Wilfrid that he willingly received from Saint Dalfinus Arch-bishop of Lyons the form of S. Peters Tonsure resembling the Crown of thorns encompassing our Lords head 4. This is the form of Tonsure at this day in use among the Disciples of S. Benedict and S. Francis as likewise some other Religious Orders and no doubt was anciently received by all Ecclesiasticall persons and which by the Greeks is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in following times as Bellarmin observes Ecclesiasticall persons among the Secular Clergy changed this Tonsure instead of the said Diademe about the lower part of the head shaving only the top or crown of the head in form of a Circle the which Circle at this day is enlarged according to the degrees of their Orders By which change the ordinance made by the fourth Council of Toledo is manifestly transgressed Let all Ecclesiasticall persons and Lectours as likewise Deacons and Preists shave the whole upper part of their head and leave below only the crown of a Circle Not as in the parts of France the Lectours are observed to doe who weare long hair as lay-men doe and onely shave a small Circle on the top of their heads For such a fashion is observed in Spain only by Hereticks Wherefore it is necessary for the taking away scandall from the Church that this mark of shame be abolished and that there be one onely fashion of Tonsure as is practised generally in all Spain 5. The Second manner of Tonsure is supposed to have descended from Saint Paul and saith S.
Beda was in practise among the Eastern Ecclesiasticks though he does not describe the fashion of it But it seems to have consisted in a totall shaving or at least close polling of the whole head For he affirms that Saint Theodore Arch-bishop Elect of Canterbury who came out of Cilicia was obliged to expect four months till his hair was grown sufficiently to have a crown made round about his head after the Roman manner 6. The present Dispute therefore was whether S. Peters manner of Tonsure in use at Rome was to be onely received in Brittany This seems to appear from an Epistle of S. Aldelm by command of a Synod directed to a certain Brittish Prince called Geruntius in which he reprehends the Brittains for using a Tonsure different from the Roman The passage of the said Epistle pertinent to this purpose is this A rumour saith he is largely spread that there are certain Preists and Clergy-men in your Province who obstinatly reject the Tonsure of Saint Peter alledging for their only excuse that herein they imitate their Predecessours whom they with swelling language describe as persons wonderfully illustrated with Divine Grace 7. The care which the Popes of this age had that S. Peters Tonsure should be only received in Brittany is manifested by Pope Vitalian who would not suffer Theodorus Arch-bishop of Canterbury who had been shaved after the Eastern manner to come into Brittany till his hair was grown so as that he might be shorn after the Roman manner Thus writes S. Beda Theodorus saith he after he was ordaind Subdeacon expected four months till his hair was grown to a length sufficient to be cutt into a Crown For his Tonsure before was after the Eastern fashion attributed to S. Paul 8. But besides these there was a third manner of Tonsure by which onely a half crown was formed on the lower part of the head before from one ear to the other all the rest of the hair being left at full length And this fashion in these times came in use among the Irish Clergy This form the Irish Writers condemning it call Simon Magus his Crown which appellation they received from Rome Now how this practise came into Ireland we read in an ancient Book of Canons cited by B. Vsher. The Romans say that this Tonsure took its beginning from Simon Magus who shaved himself only from eare to eare thereby to expell the vertue of the Tonsure of Magicians by which onely the fore-part of the head was covered The Sermon likewise of S. Patrick testifies that the first Authour of this kind of Tonsure in Ireland was one who had been Swine-heard to Loiger the Son of Nele King of Ireland and from him the Irish have generally received this fashion 9. Against this manner of Tonsure the English Abbot Ceolfrid in S. Beda writes to Naitan King of the Picts In which letter he affirms the most excellent sort of Tonsure to be that of S. Peter in practise at Rome and the most detestable this of Simon Magus Adding for a proof of the excellency of S. Peters Crown these words We are shorn after that manner not only because S. Peter was so but because S. Peter thereby commemorated our Lords Passion and therefore we desiring and hoping to be saved by the same passion bear the sign of it as he did on the higher part of our body For as every Christian baptized being made so by the death of our Saviour is wont to bear the sign of the Holy Crosse on the fore head that by its defence we may be guarded from the incursions of Evill Spirits and also be admonished that we ought to crucify the flesh with its vices and lusts So likewise ought those Ecclesiasticks or Monks who more strictly oblige themselves to continence for our Lord to bear on their heads that form of a Crown which he in his Passion caried on his head and which was made of thorns that he might take away the sharp thorns of our Sins 10. Now whether the Picts and Scotts had received from the Irish the Tonsure ascribed to Simon Magus is not certain However it is manifest that this was a practise introduced in Ireland after S. Patricks time and contrary to his Institut For in a Synod celebrated there in his time we read this Canon Whatsoever Clergy-man from the Dore-keeper to the Preist shall be seen abroad without a Tunick or Cassick and not cover the nakednes of his belly or who shall not wear his hair thorn after the Roman manner And if his wife shall not wear a veyle when she walks abroad Let such be contemned by Seculars and separated from the Church 11. From the severall passages here alledged we may conclude that the Motive of the Dispute in this Synod or Assembly of Strenes-halch proceeded from a zeale in S. Wilfrid and other Ecclesiastical persons from Kent c. to reduce the Scotts and Picts to their first Principles and Rites which they received frō Rome which by negligence had been deprav'd which was a design very commendable since Vniformity even in small things once neglected draws after it divisions in greater Notwithstanding that they urged not this Vniformity in Tonsure as a matter in it self of any necessity the forementioned Abbot Ceolfrid declares in his Letter to Nattan where he says We doe freely professe that the Errour about Tonsure is not harmfull to those who have a pure Faith to God and Charity to their Neighbour Especially cinsidering that in the ancient Catholick Fathers we cannot reade that there have been any Controversies about the manner of Tonsure as there have been about differences in matters of Faith or Celebration of Easter 12. These were the Points debated in this Conference concerning the Canonicall time of celebrating the Paschal Solemnity and Ecclesiasticall Tonsure Other small differences likewise there were about External Rites but of so small consideration that our ancient Records have not vouchsafed to mention them And surely they were very small since the fashion of Tonsure deserved to be mentioned as a matter of Dispute And from hence we may undeniably conclude that the Scotts Picts and Brittains in all matters of Faith without exception agreed with the Saxon that is the Roman Church Those dissenters had through neglect or ignorance varied from the Vniversal Church in some outward Observances but in all Doctrines and publick Practises consequent to such Doctrines they still remaind unreproveable Otherwise no doubt they would at this time have been called to an account for their Errours 13. Now what successe this Conference or Synod produced as to the Scotts S. Beda thus breifly declares The debate being ended and the Assembly dissolved Agilbert returned home namely into France But Colman Bishop of Lindesfarn perceiving his Doctrin and Sect now exposed to contempt took a long with him those who had a mind to follow to witt all those that refused to admitt the Catholick Observance of Easter
Anna heretofore King of that Nation had formerly built two Monasteries one for himself and the other for his Sister Edilburga His own Monastery was seated in the Province of Suderige or Surrey near the River Thames in a place called Ceorotesey that is the Island of Ceorot the present name is Chertsey His Sisters Monastery was in a place called Berekingham Barking in the Province of the East-Saxons where that Holy Virgin became a Mother and Nurse of many devout Virgins shewing her self worthy such a Brother being Zealous to advance the Spiritual perfection of those under her charge as severall Divine Miracles did testify 2. The fury of the pestilence wasting the countrey about invaded likewise this Monastery as well the part where the Virgins inhabited as that of the Monks which attended the Altar Whereupon the Holy Abbesse consulted with her Religious Subiects concerning a place commodious for the burial of the dead But receiving no resolution from them she purposed to expect an answer from God On a certain time therefore after they had ended their Midnight-devotions the Virgins going out of the Church to sing at the graves of the Monks on a sudden a wonderfull Light like a Sheet came over them wherewith they were so affrighted that they were forced to intermitt their Psalmody A little after the said light removed to the Southern part of the Monastery which lay west-ward from their Oratory and presently was taken up into heaven in the sight of them all insomuch as not any of them doubted but that the same light which was â—o conduct their Soules to glory marked also the place where their bodies were to expect a glorious Resurrection 3. The names of those Spouses of our Lord which out of this Monastery during this plague went to heaven are written in the Book of life S. Beda names only one before the death of S. Edilburga her name was Eadgida How she was called to her eternall reward he thus relates There was said he in the same Monastery a little boy not above three years old called Esica who by reason st his infant-age was bred up and taught by the Religious Virgins This child having been struck with the sayd infection and ready to dye called aloud to one of the said Virgins as if she had been present crying out Eadgid Eadgid Eadgid and with these words ended his present life and entred into life eternall And the same Virgin which the child at his death called on that very day dyed also of the same disease and followd him who had called her to the celestiall kingdom 4. Another likewise of those Handmaids of our Lord being struck with the same contagion and drawing to her end began about midnight to call to those which attended her desiring them to putt out the candle standing by This she often did but none obeyed her At last she said I know you think I speak I know not what but it is not so For I assure you I see so wonderfull a light in the room that the candles light is darknes compared to it And when after all this none answered her or complyed with her desire she said again Well let the candle burn if you please but know that is not my Light For my light will come at day-break After this she told them how a certain Holy man who dyed the same year had appeared to her assuring her that the next morning she should goe to everlasting light And the truth of this Vision was confirmed by the death of the said Virgin who expired at the break of day XXII CHAP. 1.2 c. The Plague among the Northumbers the death of S. Cedde and of Tuda Bishop of Lindesfarn 1. THe same horrible infection spread it self Northward likewise and there wrought the like destruction not only among the lay people but Religious also insomuch as many eminent for learning and Sanctity ended their mortality by it Among which the most illustrious were Cedd Bishop of London who according to his custom visiting his Monastery in the Province of the Northumbers was seised upon by that disease And Tuda Bishop of Lindesfarn 2. Concerning the former Saint Beda thus writes The Venerable Bishop Cedd having for the space of many years administred the Bishoprick of London in the Province of the East-Saxons and thereto ioynd the care likewise of the Monastery of Lestinghen in the Province of the Northumbers â—ver which he appointed Superiours it hapned that coming to visit the said Monastery in this time of Mortality the contagion surprising him he dyed there At first he was buried abroad but not long after a Church of Stone being built in the said Monastery and dedicated to the honour of the Blessed Virgin-Mother of our Lord his Body was removed and layd at the right hand of the Altar He committed the government of his Monastery after his death to his Brother Ceadda who was afterward consecrated a Bishop as we shall shortly declare 3. When the Monks of another Monastery of his in the Province of the East-Saxons heard that he was dead and buried in the Kingdom of the Northumbers about thirty of them went thither being desirous to live and when the pleasure of God should be to dye and be buried near the Body of their Venerable Father They were willingly received by their Brethren there and in a short time they all dyed of the same infection excepting one young child onely who as was constantly beleived was preserved from death by the prayers of the Holy Bishop For whereas he lived a long time after and gave himself to reading the Holy Scriptures he found at last that he had not been regenerated by the Waters of Baptism Whereupon being presently baptised he afterward was promoted to the Order of Preist-hood and did much good to many in Gods Church Therefore I doe not doubt as was said but that he was detaind from death by the intercession of his Holy Father out of love to whom he was come thither by whose prayers he thus escaâ—ped the danger of eternall death and also by hâ—â— teaching afforded the ministery of life and Salvation to others 4. In the same Province of the Northumbers by the same pestilence was snatcheâ— away also Tuda Bishop of Lindesfarn who had a little before upon the departure of Bishop Colman been ordained his Successour For so writes S Beda Colman said he being returnâ—â— into his Countrey the servant of our Lord Tuda received after him the Bishoprick of the Northumbers He had his instruction among the Southern Scotts and by them was ordained Bishop He received the fashion of the Ecclesiastical Tonsure according to the Custom of that Province but he observed the Catholick Rule of the Paschal Solemnity He was a good Religious Bishop but his government of that Church lasted a very short time He came out of Scotland during the life of Colman and with great diligence both by preaching and good example
for us and I desired that those Chapters might with a more particular diligence and care be observed 6. The first Chapter was That we should all uniformly keep the Holy Feast of Easter on the Sunday following the fourteenth day of the first Month of March The Second That No Bishop should usurp or invade the Diocese of another but content himself with governing the people entrusted to his Charge The third That it should not be lawfull for any Bishop to disquiet any way the Monasteries in his Diocese consecrated to God nor violently take from them any thing belonging to them The fourth That Monks should not be permitted to goe from Monastery to Monastery except by dismission of their own Abbot but remain in that Obedience which they promised as the time of their Conversion and Profession The fifth That no Ecclesiasticall person shall leave his own Bishop and wander abroad nor be entertaind by any other Bishop without the commendatory Letters of his own Prelat But in case such on one shall be received by any and shall refuse being summoned to return both he who receives him and is so received shall be lyable to Excommunication The sixth That Bishops and Preists travelling out of their own precincts be contented with such hospitality as shall be given them and that it shall be unlawfull for them to exercise any Sacerdotall Office without the permission of the Bishop in whose Diocese they are known to be The Seaventh That a Synod shall be assembled twice every year Notwithstanding because there may be divers impediments hereof It was thought fitt by them all that such a Synod should meet every year once the first day of August at a place called Clofeshooh The Eighth That no Bishop shall ambitiously preferr himself before another but that all take place according to the order and antiquity of their consecration The Ninth Chapter containd a common debate that since the number of Christians was augmented therefore also more Bishops should be ordained But of this for the present we concluded nothing The Tenth regarded Mariages That no mariages should be allowd but such as were according to the Canons That incest should be strictly forbidden That none should forsake his own wife except for the cause of fornication as the Gospell teacheth And in case any one shall so reiect his own wife lawfully ioynd to him such an one if he will shew himself a true Christian must not ioyn himself to another but remain so or be reconciled to his own wife 7. After wee had in common treated and defind these Chapters or Canons it was thought good to the end that no scandalous contention should heâ—eafter arise and to prevent the publishing false Transcripts of them that they should be confirmd by every Bishops Subscription And this Resolution of the Synod I dictated to the Notary Titillus who wrote it down This was done in the Month and Indiction before mentiond Whosoever therefore shall any wayes endeavour to infringe these our Definitions conformable to the Decrees of ancient Canons confirmed by our unanimous Subscriptions Let such an one know that he is separated from our Communion and from the Exercise of all Sacerdotall Offices May the divine Grace preserve us in safety living in the Vnity of Gods Holy Church 8. These were the Acts of this Synod as they are recorded by S. Beda who subioyns these words This Synod was celebrated in the year six hundred seaventy three from our Lord Incarnation in which year Egbert King of the Cantuarians had dyed in the month of Iuly to whoâ— his Brother Lothere succeeded in the kingdom which he held eleaven years and seaven Monthes XV. CHAP. 1. 2. 3. The Province of the East-angles divided into two Dioceses Dumwich and Elâ—ham 4. 5 c. The Gests of S. Editha Virgin and Martyr 1. WHereas in the ninth Canon of the forementioned Synod it had been treated but not fully concluded at least not putt in execution that the number of Bishops and Episcopal Sees should be encreased presently after by the care and authority of the Arch-bishop Theodore the Church of the East-angles hitherto governed by one Bishop was divided into two Dioceses 2. This is thus particularly related together with the occasion of it by S. Beda Bisi Bishop of the East-angles saith he who is said to have been present in the forementioned Synod was the Successour of Boniface of whom we spoke before He was a man of great Sanctity and Religion For Boniface dying after he had administred that Bishoprick seaventeen years Bisi was by the Archbishop Theodore ordained Bishop in his place Who though being yet alive but by a greivous infirmity rendred incapable to execute his Episcopall function there were in his room elected and consecrated two Bishops Aecca and Beadwine the Episcopall See of Aecca being placed at Dumwich and that of Beadwine at North-Elmham And from that time to this the said Province has been administred by two Bishops 3. These were the two Prelats mentioned in the life of Ositha Queen and Martyr Whose gests therefore are unduly referred to the year of Grace six hundred fifty three by Alberic the Writer of her life in which errour he is followd by Haraeus in his Martyrologe c. 4. S. Ositha was daughter of a Mercian Prince named Frithwald and of Wilteburga daughter of Penda King of the Mercians She had her education in vertue and piety in a certain Monastery governed by the Holy Abbesse Movenna Out of which she was afterward recalled by her parents and notwithstanding she had in resolution of mind consecrated her Virginity to God yet by their authority she became wise to Sighere Companion of S. Sebb in the Kingdom of the East-angles And following the example of S. Ediltrudis Queen of the Northumbers she preferred the love of her heavenly Bridegroom before the Embraces of a King With which devotion of hers her husband likewise piously complied and moreover not only permitted her to consecrate her self to our Lord but bestowd on her a village situated near the Sea called Chic where building a Monastery she enclosed her self And after she had spent some time in the service of God it hapned that a Troop of Danish Pirats landed there Who going out of their ships wasted and burnt the countrey there about using all manner of cruelty against the Christian inhabitants Then he who was the Captain of that impious band having learne the condition and Religious Life of the Blessed Virgin S. Ositha began by entreaties and presents to tempt her to Idolatry adding withall threats of scourging and other torments if she refused to adore the Gods which he worshipped But the Holy Virgin despising his flatteries and not fearing his threats made small account of the torments attending her Whereupon the said Capptain enraged at her constancy and scorn of his Idols pronounced sentence of death against her commanding her to lay down her head to be cutt off And
this time given to the Monks of Glastonbury of electing their own Abbott argues that in former ages the constituting of Abbots belonged not to the Monks but to the Bishop or the Prince from whose power and Iurisdiction the Monks could not exempt themselves without their free devesting themselves of it which we see here done by King Kentwin and Bishop Hedda concerning whom we shall speak more hereafter 7. As for King Kentuin the Memory of his Munificence to the Monastery of Glastonbury was there gratefully conserved for this Elogy we read of him in the great Table of that Monastery In the same place reposes the body of King Câ—â—twin under a stone-Pyramid in the Church-yard of the Monks He was the first of the English Kings which granted to the Isle of Glastonbury an Exemption from all Regal Service as the Brittish Kings before him had of old time confirmed 8. To this time is referred the erecting or rather restoring of the prime Church in the Isle of Ely which was first consecrated to the honour of S. Peter Prince of the Apostles but afterward entitled to S. Ediltrudis or Ethelreda Concerning which Church we read this testimony of B. Godwin Ethelbert saith he King of Kent by the advice of S. Augustin had seaventy years before this time built a Church in that place to witt in the year of our Lords Incarnation six hundred and seaven Which Church through neglect for want of reparation falling to ruine was rebuilt in a more magnificent manner in the year six hundred seaventy seaven by S. Ediltrudis This she did by the counsel of Wilfrid Arch-bishop of York but her Brother Aldulfus or Alnufus King of the East-Angles furnished the Charges of the work This Aldulfus was the Successour of Edilwald in that Kingdom and if according to Speed he was the Son of Ethelherd Brother of Anna he was not Brother but cousin german to S. Ediltrudis XXII CHAP. 1.2 c. Kent miserably wasted Putta Bishop of Rochester quitts his See in whose place Quichelm succeeds 1. AT this time there was a great desolation in the Churches and kingdom of Kent wherby the labours of Saint Theodore were much encreased Which desolation was caused by a furious invasion of that kingdom the year before by Edilred King of the Mercians What the provocation or motive of this warr was is not mentioned by ancient Writers but the effects of it were terrible 2. S. Beda thus breifly describes it In the year of our Lords Incarnation six hundred seaventy six Edilred King of the Mercians brought a furious army into Kent and layd the whole countrey wast yea without all regard of Piety or the fear of God profaned and demolished also Churches and Monasteries Particularly the Gâ—tty Rhofi or Rochester was utterly consumed in â—hat common calamity Of that Citty Putta was â—heâ— Bishop though absent at the time of its destruction Lothair was now King of Kent who fearing the violence and courage of Edâ—red saith Huntingdon made no resistance at all but auoyded his fight So that Edilred passed freely through the whole Province destroyed the Citty of Rochester and carted back with him innumerable Spoyles 3. As for Putta Bishop of Rochester being a man that loved quietnes and solitude he according to Saint Beda's relation seing his Church utterly spoyled and wasted retired to Sexulphus Bishop of the Mercians from whom having received the possession of a Church and a small peice of ground adioyning he there ended his life in peace He did not at all employ his solicitude about the restoring of his Bishoprick being one whose industry was little exercised in worldly affaires Therefore he contented himself in serving God after a poor manner in the foresaid Church and some times when he was entreated he would goe to other places for the instruction of Ecclesiasticall persons in the Roman manner of singing the Church service 4. The See of Rochester being thus deprived of a Pastour the Arch-bishop Theodore in the place of Putta consecrated Quithelm Bishop of that Citty and when he also shortly after quitted his Bishoprick by reason of its extreme poverty the said Arch-bishop substituted in his room another Bishop called Gebmund XXIII CHAP. 1.2 The death of Vina the Simoniacall Bishop of London 3 4. c. S. Erconwald succeeds in that See 1 DVring this confusion in Kent the Kingdom of the adioyning East-Saxons enioyd a profound peace under the government of Sebb and Sigher two pious Kings Particularly King Sebb employed all his care in advancing Piety among his Subjects in promoting the affaires of the Church and in encouraging devout persons to renounce thâ— world and consecrate themselves to God in a Monasticall Profession To which state of life himself also earnestly aspired being desirous to abandon his Regall authority and to change his purple for a poor Religious Habit but was hindred by the obstinacy of his Queen who refused to consent to a separation and to imitate her husbands piety and without her complyance the Ecclesiasticall Canon rendred him incapable of executing his pious design Many years he spent in perswading her to her own and his happines and at lost by devout importunity expugned her resistance as shall shortly be shewed 2. In the mean time a great part of his solicitude was employed in settling a worthy Prelut in London the Metropolis of his Kingdom We have declared before how Wina the Sacrilegious Bishop of the West-Saxons having for his crimes been expelled out of that Province with a summ of money Simoniacally procured from Vulfere King of the Mercians to be violently introduced into that See in the year of Grace six hundred sixty six which he for the space of nine years unworthily administred After whose death King Sebb expressed a zealous care to repair the prejudice and harm done to that Province by so impious a Prelat For which purpose he earnestly sought out a Successour as eminent for piety and integrity as the other was for his crimes 3. At that time there lived not any one in that Kingdom in so high esteem of all men for vertue and Religion as Erconwald He was as hath been declared the Son of Anna King of the East-angles not of Offa as Capgrave and from him Harpsfeild mistakes and from his tender years conceived a distast and contempt of secular designs and pleasures Insomuch as he relinquished his Native Province and retired among the East-Saxons where he employed his plentifull patrimony in works of piety We have already declared how he founded two Monasteries in that Kingdom one for himself at Chertsey in Surrey near the River Thames and another for his Sister Edilburga in Essex in a village called Barking 4 This in all regards so eminent an Abbot Erconwald was made choice of by King Sebbe to administer the vacant See of London to which he was consecrated by Saint Theodore Arch-bishop of Canterbury according to this relation of Saint Beda
was changed from Cedwalla to Peter the cause of which change is thus related by S. Beda At the time of his Baptism the foresaid Pope imposed on him the name of Peter to the end he might bear the Name of the Prince of Apostles out of a pious love to whom he had undertaken so long a iourney to visit the Monument of his most sacred Body 9. After the celebration of his Baptism he was according to the most ancient Ecclesiasticall custom cloathed with a White Vestment or Stole signifying the immaculate purity of those who had duly received that holy Sacrament The Stole was to be worn eight dayes but before those dayes were ended he was seised on by a mortall infirmity of which he dyed most happily to the great greif of the whole Citty 10. Pope Sergius bewayling the losse of so glorious and pious a Son to testify his affection and esteem of him celebrated his funeralls with great solemnity and moreover by his order his body was entombed in the Church of S. Peter and an Epitaph both in verse and prose inscribed on his monument saith S. Beda to the end the memory of his devotion might remain to future ages and that those who either did read or hear it might by his example be inflamed to the love and Zeale of Religion The Epitaph in verse is at large copied out by the same Authour containing a Summary of what hath been already related touching this glorious King To which was adioynd this Inscription in prose Here lyes buried Cedwalla otherwise named Peter King of the Saxons the twelfth day before the Calends of May in the second Indiction who lived about the space of thirty years and dyed in the fourth year of the Pontificat of Pope Sergius 11. It deâ—erves not our care to disprove the assertion of the fabulous Writer Geffrey of Monmouth who confounds this Cedwalla a Saxon King with Cadwallader the last King of the Brittains to whom he ascribes the heroicall Gests of Cedwalla so burying that Kingdom with honour Whereas it is evident from S. Beda William of Malmsbury Henry of Huntingdon Florentius of Worcester and the expresse tenour of the forementioned Epitaph that Cedwalla who dyed at Rome was King of the West-Saxons or Gevissi Which Nation was so called from the name of the Grand father of the first King Cerdic Geuvis the father of Elesa the Father of Cerdic saith Asser. Neither are there three Kings called â—edwalla mentioned by S. Beda as Baronius by mistake affirms but only two one who was a Brittish Prince who in the year of Grace six hundred thirty three slew the pious King of the Northumbers Edwin and this Saxon King Cedwalla of whom we now treat 12. A place is assigned to him in our Martyrologe among the Saints where on the twentieth of Aprill his deposition is commemorated with this Elogy that he was baptised at Rome by Pope Sergius and dyed in his white baptismall robe in the year of Christ six hundred eighty nine His whole raign not having coÌ„tinued full three years we have here to the relation of his Gests added that also of his happy death because we would not interrupt our narration concerning him though in the progresse of our Story we are not yet arrived to the year in which he dyed We will therefore return to relate occurrents hapning in the Saxon Churches in the mean time between King Cedwalla's raign and death Among which the most memorable are those which concern the last actions of our glorious S. Cuthbert VII CHAP. 1.2 S. Cuthbert gives the Religious Veyle to Queen Ermenburga 3.4 c. He obtains for a Holy Hermite Herebert that they should dye at the same time 8 He cures miraculously a sick Lady with Holy Water 1. WITH what unwillingnes S. Cuthbert was drawn out of his solitude to be exalted to the Episcopall Throne and with what perfection he afterward discharged his Episcopall function hath been already declared It remains that we relate how the conclusion of his Life was suitable to the beginning and progresse of it 2. Yet one action of piety more performed by him whilst he was Bishop we will not omitt which was the consecrating to almighty God the Queen Ermenburga whose heart it seems Gods holy Spirit had touched with compunction for all the mischeifs done by her to the Holy Arch-bishop Wilfrid This particular is thus related by S. Beda Not long after the death of King Egfrid the Servant of God S. Cuthbert being thereto requested came to the Citty Luguballia or Carlile there to ordain Preists and also to give his benediction to the Queen Ermenburga by conferring on her the Religious habite of Holy conversation 3. At the same time he was admonished from heaven concerning his approaching death which he discovered to a devout Hermit to whom he bore a particular affection and who had been accustomed once a year to repair to him for spirituall comfort and instruction The circumstances of their last conversation the same devout Authour setts down in the manner following 4. There was saith he a certain Venerable Preist named Herebert who for many years before had been ioynd in spirituall freindship to the Holy Bishop This man lead a solitary life in a little Island situated in the vast lake out of which the River Derwent flows and his custome was every year to visit the man of God to receive from him documents of piety and salvation He being informed that S. Cuthbert was to make some stay in the fore-said Citty came to him as his manner had been with a desire to be more inflamed in heavenly desires by his wholesome exhortations 5. They being thus mett together and interchangeably communicating to one another draughts of celestiall wisedome among other discourses S. Cuthbert said to him Be mindfull Brother Herebert to propose now to mee whatsoever doubts you desire to be resolved in for after we are parted we shall never see one the other in this life For I am assured that the time of my dissolution approaches and that I shall very shortly putt off this my mortall Tabernacle The devout Hermite having heard these words cast himself at his feet and with many â—eates and grones said I beseech you by our Lord that you will not forsake nor forgett your old companion but make your petition to the Divine mercy that as we have joyntly served our Lord together on earth we may likewise together passe out of this world to see his Glory For you know that I have always been diligent to conform my life to your admonitions and likewise according to your will to correct what soever faults I have any time committed through ignorance or frailty 6. Hereupon the Holy Bishop betook himself to prayer and being inwardly taught in Spirit that his petitions were granted by our Lord he said to him Arise dear Brother weep no longer but rather reioyce for the Divine Clemency
Doe so answered he take boat and goe home in safety But when God shall have received my soule bury mee in this mansion near my Oratory toward the South which lyes Eastward from the holy Crosse which I have erected Now toward the Northern part of the said Oratory there is a Coffin covered with green turf which the Venerable Abbot Cudda gave mee long since In that Coffin lay my body having first enwrapped it in a sheet which you will find in the same place which I would never make use of in my life time having had a care out of my affection to the devout Abbesse Verca who sent it mee to reserve it for my Winding-Sheet 8. When I had heard him speak thus I said to him Since you speak of your sicknes and that you shall dye shortly I beseech your Paternity to permitt some of our Brethren to remain here to attend you But his answer was For the present goe away and in convenient time return hither again Notwithstanding I earnestly entreated him to accept of one to serve him which he utterly refusing at last I asked him when he would have us return to him He answered when it shall be Gods pleasure to direct you 9. Wee therefore according to his command went back to our Monastery where assembling all the Monks together I ordained Prayers to be said without intermission for him for said I I perceive by some speeches of his his departure is at hand Now I was very solicitous to hasten my return to him by reason of his sicknes But for five days together there was such a tempest that we could not possibly take boat And the event shewed that this impediment was caused by a speciall dispensation of Divine Providence For Almighty God having a purpose by his Fatherly chastisements to purify his servant from all staines of humane fraylty and to shew how weak were all attempts of his Spirituall Adversaries against the firmnes of his Faith he was therefore pleased that he should remain so long a time separated from all society of men that he might be examined and tryed to the uttermost both by bodily paines and a most sharp combat and assault of his Old Enemy the Devill 10. At last when the weather grew calm wee returned to the Island where being arrived wee found that he was gone out of his own mansion and was sitting in the house where wee ordinarily made our aboad when wee visited him Now because a particular necessity required it I took order that the Brethren who came with mee should sayle back to the next shore and my self remained alone in the Island to assist minister help and comfort to him Therefore warming some water I washed one of his feet which having been long swoln was broke then into an ulcer out of which corrupt matter issued so that it stood in need of dressing I likewise brought him a little wine which I had warmed also and desired him to drink of it For I perceived by his look that his spirits were even spent with fasting and feeblenes caused by his infirmity 11. After I had administred these refreshments to him he sate up upon his couch saying nothing and I also sate by him And when he remained still silent I sayd to him I perceive my Lord Bishop that since we left you you have been much tormented with your sicknes and indeed I wonder why you would not permitt us to leave with you any to assist you He answerd This was done by the Divine Will and Providence to the end that being destitute of all human society and help I might be exposed to suffrings For assoon as you were departed from mee immediatly my sicknes encreased and therefore I went out of mine own mansion to this place that if any of you came to attend mee they might find mee here and not be obliged to goe into my mansion And from the time that I entred into this room and seated my self here I have never stirrd from hence but remained these five dayes and five nights quiet in the same place I replyed But how was it possible you should continue so Have you remained so long a time destitute of all sustenance Then he lifting up a skirt of the Coverlet on which he sate shewd mee five onyons hid there and sayd This has been all my food these five dayes For whensoever my palate was dryed and burnt with thirst by tasting of these I received some refreshment Now I perceived that one of those onyons had had a lesse half of it diminished 12. Moreover he added saying My spirituall Enemies have these five last days assaulted mee with more frequent and bitter persecutions then they have done all the time that I have abode in this Island I durst not presume to ask him concerning the nature and quality of those tentations Therefore I only besought him that he would admitt of some to assist him To this request he yeilded and retained with him certain of our Brethren among whom one was the Elder Beda a Preist who anciently had been his familiar assistant and particularly had taken an account of whatsoever he had given or received Him he made choice of to the end he might acquaint him whether any thing had been received for which no recompence had been made and which before his death he would needs have restored He designed likewise among his attendants another Monk especially who a long time had been sick of a fluxe and could receive no help from Physicians but for his piety prudence and gravity became worthy to be a wittnes of the last words of the holy Bishop and of the manner of his happy death and departure to our Lord. 13. In the mean time I returned home and acquainted my Brethren that it was our Venerable Fathers will to be buried in his own Island But in my opinion it would be more just and fitting that we should solicite him to permitt his Body to be translated hither and buried with honour in our Church The motion made by mee was pleasing to them all therefore going to the Bishop we petitioned him saying We dare not presume contemptuously to disobey your Order that your Body should be buried in this place Notwithstanding we humbly request you to honour us so far as to permitt us to translate it to our Monastery that we may enioy the blessing of its presence among us He answerd Truly my desire was to repose in my body here where I have combatted so long time against my Spirituall Enemies and at last according to the Grace given mee consummated my course and my hope was that from hence I should be called by my mercifull Iudge to receive a crown of glory Moreover my opinion is that it would be more commodious for you also that I should repose here considering that notwithstanding my many imperfections a fame is gone out and entertained by the people that I am a faithfull servant of Christ by which many
apprehend to be indissolubly bound them mercifully absolved from his sins 12. But it may be some nice Disputer presuming on his skill in Scripture and other learning will fancy that he can excuse and defend himself under the sheild of such an Apology as this saying I doe sincerely venerate the Precepts of both the Old and New Testament and with my heart and tongue I doe confesse in God an Vnity of Essence and Trinity of Persons I doe freely preach to the people the Mystery of our Lords Incarnation the Crosse of his Passion and the Victorious Trophey of his Resurrection I doe diligently denounce to my hearers the last Iudgment of the living and dead in which with a most equall ballance every one according to their different merits shall receive a different retribution of happines or misery This I beleive and professe and by the priviledge of this Faith I doe not doubt but I shall be reckoned and rewarded with the lott of true Orthodox Catholicks 13. But alas this seeming Fortresse under which they hope to lurk securely I will endeavour to batter to the ground with the Engin of the Apostles reproof For S. Iames who is called the Brother of our Lord saith Thou beleivest that there is one God and immediatly he adioyns directing his speech by an Irony to the twelve Tribes in the dispersion Thou doest well But take notice of this The Devills likewise beleive this and tremble For Faith without Works is dead His meaning is that Catholick and Brotherly Charity must inseparably walk together in the same path as that glorious Preacher and Vessell of Election S. Paul testifies saying If I knew all Prophecy and all Mysteries if I had Faith so that I could remove mountains and if I should give my body to be burnt and had not Charity all this would proffit mee nothing at all I will summ up all in one short sentence That man does in vain boast of the Catholick Faith who does not follow the Dogme and Rule of S. Peter For the foundation of the Church and stability of Faith which can be shaken by no winds or tempests rests principally on Christ and after him consequently on S. Peter Hence the Apostle saith Other foundation can no man lay besides that which is layd which is Iesus Christ. And Divine Truth it self hath thus established the Priviledge of the Church to S. Peter Thou art Peter and on this Rock I will build my Church 14. This is the tenour of Saint Aldelm's Epistle to Geruntius King of Cornwall and to the Brittish Preists his Subjects in which may be observed what extreme bitternes and malice still possessed their minds against the Saxons insomuch as they chose rather to be separated from the Communion of the Catholick Church then to conform to them by relinquishing any of their old irregular Rites And here likewise may be observed how vainly our Protestant Writers endeavour to fly to the Brittains for defence of their deserting Catholick Doctrines Hence the Centuriators of Magdeburg and others imitating them taking advantage from an errour in the printed Copy of S Beda's history where Castitatem is read for Caritatem doe affirm That there was a sharp debate between Aldelm and the Brittains against whom he earnestly inveighs because they would not approve Celibacy of Preists and other new invented Rites as Beda testifies in the fifth Book of his History and nineteenth Chapter The same likewise is manifest out of Aldelms Epistle to Geruntius King of the English Whereas it is manifest that not a word is spoken in this Epistle touching Celibacy 15. This Epistle was not written in vain for as S. Beda testifies By the reading of it many Brittains subject to the West-Saxons were brought to the Catholick Rite of celebrating our Lords Paschall solemnity Whence we may likewise observe that these Brittains though they were immediatly governed by a King of their own nation yet both he and they were subordinatly dependent on Inas King of the West-Saxons Notwithstanding which dependence and subjection the Saxons did not seek by violence and terrour to force their consciences but with all meeknes and tendernes to invite them to Catholick Vnity XVIII CHAP. 1.2 Withred after six years interregnum is made King of Kent 3.4 He redeems with money an invasion of his Countrey by King Inas And builds S. Martins Church in Dover 1. IN the year of Grace six hundred ninety three the Kingdom of Kent began to take breath after six years agitation both by civill and extern commotions For after Edrick had deposed his usurping Vncle Lothere and obtained the throne by right of blood due to him by his Tyranny and injustice he incurred the hatred of his Subjects and after two years raign lost both his government and life His death notwithstanding rather encreased then ended the troubles of that Province for whether it was that many pretending to the succession factions and civill debates divided the nation or whatsoever was the cause for Historians afford us little Light to discover those affairs distinctly during the space of six years there was not any King there 2. To these civill broyles was added an invasion of that Kingdom by Cedwalla King of the West-Saxons as hath been declared Which invasion notwithstanding for the time united their dissentions so that after much hurt received the inhabitants of Kent repulsed Cedwella and driving his Brother Mul or Mollo into a Cottage sett it on fire and consumed him in it Cedwalla after this being converted to Christianity and relinquishing his kingdom to perform a pilgrimage to Rome where he desired to receive Baptism recommended the revenge of the death of his Brother Mul to his Successour Inas Who having prudently employed the five first years of his raign in settling his own kingdom the Churches in it by wholesom Lawes and constitutions at last this year he made a terrible impression into Kent 3. At this time the principall Pretender to that Kingdom was Withred the Son of Egbert who by his courage and industry had repressed the envy of his opponents and gained the generall affection of the people so that he was unanimously chosen and acknowledged King When King Inaâ— therefore in revenge of the death of Mul brought a formidable army into Kent for a while a vigorous resistance was made But King Inas having great advantage by his martiall skill and courage assisted with a far greater power King Withred was at last forced to redeem the safety and peace of his countrey with money So that a Treaty was begun and King Inas being mollified with the summ of thirty thousand marks of gold pardoned them the death of Mul and drew back his army into his own countrey 4. Bishop Parker from S. Beda gives to Withred an associate in the throne his Brother Swinfard who ioyntly administred the kingdom with great justice and piety They built saith he the Church of S.
Isle of Brittany and Province of the Northumbers saith he there lived a certain Saxon named Wilgis who together with his wife and whole family lived a religious life in Christ as afterward appeared by evident proofs For having relinquished a secular habit he made choice of a Monasticall course of life and not long after the fervour of aspiring to Spirituall Perfection encreasing in him he retired himself to a rigorous soliâ—tude in a certain Promontory encompassed partly by the Sea and partly by the River Humber There he served God a long time in a little Oratory dedicated to S. Andrew the Apostle mortifying himself with fastings prayers and watchings and moreover became notable by many miracles Whereupon great multitudes of people repaired to him whom he by many sweet admonitions out of Gods word exhorted and encouraged in the wayes of Piety Hereby he became highly esteemed by the King and Nobles who bestowed on him certain possessions adioyning to the said Promontory for building a Church wherein our Lord might perpetually be served There this devout Father assembled a small but well ordered Congregation of persons which consecrated themselves to God Of whom I my self though in merits and order the meanest have by legitimate succession received the government in the same Cell built by him Thus Writes Alcuin touching S. Willebrords Father Wilgis Adding withall how on the Anniversary of his Solemnity in S. Willebrords Monastery Wine fayling for celebrating Masse God was pleased to supply it by a miracle For the merit of his Sanctity he is placed in our Martyrologe on the last day of Ianuary 3 Thence he proceeds to treat of his Son S. Willebrord in these words As Blessed S. Iohn Baptist the Forerunner of our Lord being sanctified to God from his Mothers womb was as the Gospell teaches us born of Religious Parents and like the Morning-Star went before Christ the Sun of righteousnes being designd by Almighty God to procure blessings to many In like manner S. Willebrord who was also designed for the eternall good of many nations is known to have descended from devout and Religious Parents For we may piously beleive that the Venerable man Wilgis by Gods predestination undertook a Matrimoniall life for this end onely that from him might proceed a Son of so eminent Sanctity by whom many Nations might receive spirituall benefit 4. This seems to have been signified by a heavenly Vision appearing to his Mother in her sleep about midnight at which time it seemd to her that she saw as it were a New Moon in the heaveÌ„s which increased by little and little till it came to the full Whilst she was earnestly looking upon his Moon on a sudden it seemd with a swift course to fall into her mouth and from thence descending into her stomack all her inward parts glistered with a shining brightnes Whereupon she awakd in great fear and the next day recounted her dream to a certain Religious Preist Whose answer was this The Moon which you saw at first very small and afterward encreasing to a larger magnitude denotes the Son which you conceived this night who with the beams of heavenly Truth shall dissipate the darknes of errours and wheresoever he shall goe the splendour of Divine Light shall accompany him so that by the brightnes of his vertues he shall draw the eyes and admiration of all men to him Thus did the said Religious Preist interpret the Vision which interpretation was confirmed and verified by subsequent events 5. Now it came to passe that the sayd woman in due time brought forth a Son to whom at his Baptism she gave the name of Willebrord And not long after he was weaned his Father gave him to the Monks of Rippon to be instructed in learning and piety to the end his frail and tender age might be fortified by Religious disciplines in a place where he should see nothing uncomely and hear nothing but what was pious and holy Divine Grace gave a good successe to his Fathers pious intention insomuch as from his childhood he proffited wonderfully in learning prudence and vertue so that in that age he seemed a young Samuël being pleasing and acceptable both to God and men 6. In the said Monastery S. Willebrord continued till he had received Ecclesiasticall Tonsure after which he undertook a Monasticalâ— Profession among severall other devout young men to none of which he was inferiour in a chearfull Observance of Discipline Humility and sedulous study of learning but dayly proffited so much that in modesty discretion and gravity he much transcended his age being in understanding aged though in body tender and small 7. Thus encreasing in the knowledge of Sacred learning in sobriety and vertuous manners when he arrived at the twentieth year of his age he was inflamed with a fervent desire of a more strickt course of life and a love of visiting forrain places And because he had heard that in Ireland learning did much flourish he intended to goe thither being hereto principally moved by the fame spread abroad concerning the pious conversation of severall Holy men among whom the principall were the Blessed Father and B. Egbert called the Saint as likewise the Venerable Preist Wigbert both who for the love of a celestiall countrey had forsaken their houses and kinred and retired into Ireland where in solitude they enioyed the sweet fruits of heavenly contemplation naked and poor as to the world but plentifully enriched with Divine Grace 8. The Blessed young man Willebrord piously emulating the Sanctity of these two Holy men with the connivence and permission of his Abbot and Brethren took ship presently for Ireland where he adioynd himself to the society of the said holy men to the end that like a diligent Bee he might by their vicinity suck the mellifluous flowers of piety and build up in the Hive of his own breast the sweet Honey-combs of vertue There for the space of twelve years under the tuition of those two illustrious Masters of Piety learning he treasured up knowledge and vertue by which he might be enabled to become a Teacher of many Nations Now at the end of these twelve years that is in the year of Grace six hundred and ninety he together with his eleaven devout companions waâ— sent an Apostolicall Preacher of Christian Faith to the Germans as hath already been declared V. CHAP. i. 2 c. The Martyrdom of two Apostolicall Brethren called Ewald the Black and the white 1. WE will now recount the successe of the pious endeavours of these Apostolicall Missionners Their first arrivall was in Friseland at Vtrecht where they immediatly began to sow the precious seed of the Gospell Now among them as hath been said there were two Brethren called by the same name of Ewald who seeing the industry of their companions in the conversion of the â—risâ—â—s were desirous to employ the like charity among the Saxons which they happily performed for they confirmed
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-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
Martha didst restore to life Lazarus having been four days dead vouchsafe for shewing the power of thy Divinity to raise to life this dead person 12. Then taking the hand of him who had been drownd he said In the Name of our Lord Iesus Christ who was crucified God omnipotent I command thee to rise live and confesse thy Creatour Immediatly after this he who was dead opened his eyes and sighing arose as from a deep sleep and embracing the feet of the holy Bishop he cryed out with many groanings There is no God in heaven and earth but the Lord Iesus Christ who was crucified and whom this his holy servant Swibert preaches who by his mercifull goodnes at his prayers has raised mee from death and Hell O how glorious is this mans life who by his Prayers has driven away death from anothers body and by the trust he has in Christ ha's robbed hell of its prey Surely death can have no power where the holy man Swibert interposes his prayer 13. Immediatly upon this all that were present and had heard these words and seen the wonderfull and strange Miracle exalted with condigne praises the goodnes of God through Iesus Christ our Lord who had vouchsafed to make his holy Servant Swibert illustrious by so glorious a Miracle Whereupon casting themselves at the feet of the H. Bishop they professed their readines to beleive in Christ and desire to be baptized in his name And amoÌ„g these some were Pagan Preists who despised and renounced the vain worship of their Idols 14 Lastly the parents kinred of the Young man with infinite ioy gave thanks to God and his Saint embracing him with great devotion and affectionatly kissing him and his Disciples Saint Swibert also himself with the other Christians prostrated themselves on the ground blessing God who had done great things among his people There was moreover in the street so great a clamour or Pagans who had a desire to see the young man who had been restored to life that S. Swibert was compelled after he was cloathed to lead him forth by the hand with great devotion to the glory of God that he might be seen by all Whom assoon as they saw alive and walking they cryed out Of a truth the God of the Christians is a great God who by his servant has wrought such admirable things There was therefore an universall ioy among them all who saw these wonders and the name of our Lord Iesus Christ was glorified 15. At the same time Splinter who had been restored to life was baptized together with his parents kinred and others to the number of one hundred twenty six besides many children of both sexes 16 The day following when an infinite multitude of Pagans were assembled together Saint Swibert after he had premised a Prayer to the Holy Ghost that he would open their hearts to despise Idols and embrace the Faith in which Prayer his Disciples ioynd with him he preached to them at large declaring to them the Transgression of our First Parent Adam the Incarnation of the Son of God and how all those shall be eternally damned who contemning the true God worship Idols and boast in graven Images And the efficacy of his Preaching was such that a great part of the Citty was converted to the Faith of Christ. 17. Now that Citty though by Profession Pagan was subject to the Dominion of the Christian Princes the King of France and his Generall Duke Pipin and the Regions confining Brabant Flanders and Part of Holland had already embraced the Faith So that the Pagans of Duerstat freely conversing with Christians had frequently heard mention made of Christ. 18. S. Swibert remained many dayes in the same Citty with great vigilance and assurance preaching Christ to the Pagans and confirming the Neophytes Insomuch as not only the ordinary Sort of Pagans but likewise many Idoll-Preists seeing the wonderfull Miracle and heavenly Grace shining in the Holy Bishop cast off their Infidelity and Idolatrous Profession and with great devotion received Baptism of him Thus does Marcellin relate the Gests of his Master S. Swibert till the return of Saint Willebrord Of which Gests himself had been an eye-witnes X. CHAP. 1.2 c The Wonderfull story in S Beda of a man revived and recounting his Visions 1. IT will be pertinent and I conceive not unpleasing to the devout Catholick Reader that here should be adioyned another Story related at large by S. Beda in which we shall read how about the same time in Brittany another dead person for the instruction of the living was restored to life Which Story though by some Protestant Writer it be derided because the Churches Doctrin touching Purgatory is confirmed by it Yet since no arguments can be produced by them to disproove it besides their voluntary ungrounded asseveration that they will not beleive it I will not be sparing of the labour to sett it down as it is found in S. Beda's History 2. In these times saith he a Miracle very memorable which might be compared to the Wonders of old hapned in Brittany For to the end that negligent Christians then alive might be raised up from the death of their soules a certain man who had been a good while dead was restored to the life of his Body and related many Notable things which he had seen This man was an honest House-keeper who with his family lived a religious life in a Region of the Northumbers caâ—led Incuningum Who having been struck with a disease the same growing more and more violent upon him it brought him to extremity so that on a certain day towards evening he dyed But the day following early he came to life again and suddenly raising himself up in his bed all those who mourn fully watched the Body were terribly affâ—ighted and ran away Only his Wife whose love to him was excessive though she trembled at the sight stayd still by him 3. The man seing his Wiâ—e bid her be oâ— comfort Fear not said he for I am truly restored to life from death which had seised on mee and permission is give mee to live awhile longer among men But my conversation hereafter must he quite otherwise then formerly it has been Having said this he presently rose and went to an Oratory of that Village where he remained a good while in Prayer Afterward having divided his whole substance into three portions one portion he gave to his Wâ—fe a second to his children and the third he distributed to the poor 4. Not long after having thus freed himself from all worldly cares he went to the Monastery of Mailros which for the greatest part is encompassed with the River Tweed There having received Tonsure he entred into a secret mansion assigned him by the Abbot where he continued to the day of his death in such contrition and mortification both of mind and body that though his tongue were silent the manner of his life did sufficiently tell the
Swibert should be sought out and humbly entreated to visit the said unhappy person 4. This being accordingly done Saint Swibert moved with great compassion and Charity went to the house attended by his Preists and other Disciples and being yet in the way thither the Devill presently caused the possessed person to fome and gnash his teeth and to cry out in a far more horrible manner then before at which all that were present were much greived and astonished But assoon as Saint Swibert approached the house the clamours ceased the Demoniack lay still in his bed as if he had been asleep 5. Assoon as the Holy Bishop saw him lying in this posture he commanded all us who attended him to betake our selves devoutly to our Prayers And he himself likewise with fervent zeale besought almighty God that he would vouchsafe to free the Demoniack from the Devills power to the end that his Holy Name might be glorified and those Infidels converted to the Faith Having thus prayed we all rose up and he signed the Demoniack with the sign of the Saving Crosse saying In the Name of our Lord Iesus Christ I command thee O unclean Spirit that thou depart from this Creature of God that he may acknowledge his true Creatour and Saviour Immediatly hereupon the Wicked Spirit departing with a noysom stink began to crye out aloud O thou servant of the Great God thou shalt not abide long in this Province for as thou hast driven mee from this my habitation so will make thee to be driven out of this countrey 6. As for Ethelhere who was thus freed from the Devills power he presently arose in the sight of all and casting himself at the Holy Bishops feet he begged pardon for the injuries he had done him and earnestly besought him that he might be baptized in the Name of Iesus Christ in whose Name he had been delivered In like manner many Pagans and two Idoll Preists there present cast themselves at S. Swiberts feet desiring to be instructed in the Mystery of the Christian Faith Whom the Saint raised up and taught them how the Eternall Wisedom descended from Heaven to Earth that by his Blessed Death and Blood shed on the Altar of the Crosse he might restore life to mankind dead in sins Thus he continued three whole weeks instructing and confirming them in the Faith and yet baptised only two and forty of them besides woemen and children or both sexes 7. Two years he spent among them constantly preaching the faith whereby he converted great numbers which with their own hands broke their Idols and built Churches in which the Holy Bishop constituted Preists and Deacons to assist him Many likewise having been informed of the Miracles done by him came to see and hear him of whom he converted and baptized not a few He gained the affection and veneration of all cheifly by the tendernes of his love which he shewd to the poor and afflicted whom he meekly visited in their necessities and infirmities and these not only Christians whom he confirmed in their Faith but Pagans also who by his charitable assistance were withdrawn from their Superstitions and Idolatry Notwithstanding how aâ—ter two years the Devill by Gods permission made good his threatning that he would shortly expell him out of that Province shall hereafter be declared III. CHAP. 1.2 c. The death of S. Adelbert and of S. â—erenfrid Apostolick Missioners in Germany 4.5 S Decumanus a Holy Hermite murdred A miracle after his death 1. TO this year is assigned in our Martyrologe the death of S. Adelbert who as hath been declared was one of the twelve English Apostolick Missionners into Germany Concerning whom in the Gallican Martyrologe on the five and twentieth of Iune we read this Testimony 2. At Egmond in Holland is the same day celebrated the Memory of S. Adelbert Confessour and Deacon Who being descended from the Royall stock of the Kings of the Deiri in Brittany for he was the Son of Edilbald son of S. Oswald King and Martyr and by S. Willebrord constituted Arch-deacon in the Provinces of the Batavi and Frisons did notably promote the Christian Faith For he was made choice of among the most excellent Disciples of that Holy Prelat and sent into the utmost confines of that Diocese to preach the word of life to that pagan people in Knemaria where he gathered a plentifull harvest to our Lord. And after he had confirmed his New plantation in the Faith he was called by Almighty God to receive his eternall reward After his death he received Divine Testimonies of his celestiall Happines For at Egmond where he was buried in his own Oratory he became illustrious by such Miracle â—as afforded great security and protection to the inhabitants and invited a wonderâ—full concourse of strangers to perform veneration to him and to begg his intercession 3. This same year likewise another associate in the same Mission S. Werenfrid a Preist received an eternall reward for his labours His memory is also celebrated in the same Martyrologe on the fourteenth of August with this Elogy At Elst in Gelderland is this day commemorated the Deposition of S. Werenfrid an illustrious fellow-worker with Divine Grace He was associated with S. Willebrord in the busines of Piety and heaped up the gain of many soules to our Lord. Thus loaden with such precious spoiles he was received into Glory His body reposes honourably in a Collegiat Church consecrated to his honour and name in the foresaid town seated on the Rhene between Nimegen and the Sand. He is by others said to have dyed at a Town called Westervert and afterwards to have been buried at Elst And that he sowed the precious seed of the Gospel at Medemblick Durâ—stad Elst and other towns in Batavian 4. The year following wee find commemorated in our Martyrologe the Martyrdom of S. Decumanus born of Noble parents in the South-Western parts of Wales who forsaking his countrey the more freely to give himself to Mortification and devotion passed the river Severn upon a hurdle of rodds and retired himself into a mountainous vast solitude covered with shrubbs briars where he spent his life in the repose of Contemplation till in the end he was slain by a murderer 5. The place so described by the Authour of his life in Capgrave is seated in the County of Somerset where a Castle in after times called Dorostorum now Dunstor was built by the family of the Mohuns To this Castle saith Camden are adiacent two Villages consecrated to two Saints The one is called Caranton from a Brittish Saint Carantac and the other Decombes from S. Decumanus who out of Southwales arrived here renouncing all wordly vanity and by a murderer was peirced through with a sword For which saith he he obtained in the esteem of the ignorant common people divine honour Thus writes this Authour skillfull indeed in places but ignorant in the Faith of his Ancestours who
lyes saith he notwithstanding he made good his threatning to S. Swibert when he was cast out of a person possessed by him That he would take a course to drive him out of the Province For two years after that an illustrious man called Bruno one of the principall Nobility among the Saxons coming into the Province of the Boructuarians with a great retinue took up his lodging in a village named Ratigen Where being entertained by one of principall authority there there hapned a quarâ—ell between them after they had been inflamed with drink and in this dissension the Saxon through the Devils instigation killed the other with two of his servants Which being known through the village the freinds and kinred of those who had been slain betook themselves to â—rms and to revenge their death putt to the sword the said Noble man of Saxony and almost all his followers 4. A true report of this being spread through Saxony presently the Saxons in great rage with a powerfull army entred the borders of the Boructuarians where they killed great numbers with the sword besides other horrible mischeifs which they did to the rest as for the village of Ratigen they with an implacable fury utterly destroyd it On the other side the Boructuarianâ— and principally such as had relation to the men who had â—een slain there having likewise assembled strong forces of armed men with fire and sword demolished many towns and fortifications of the Saxons 5. Such violences and depopulations on both sides having continued a long time the Boructuarians and specially such Christians among them as had been converted by Saint Swibert considering that they were not able to resist the power and insolence of the Saxons they took leave of Saint Swibert and having received his benediction they were forced to remove themselves into remoter Provinces to the end they might there with more security serve our Lord. 6. In the mean time the glorious Prelat S. Swibert perceiving his flock to be dispersed up and down and that no truce could be procured between the two Nations nor any fruit by his preaching by reason of the stony hearts of the Saxons he made his prayers earnestly and assiduously to God that he would please to shew him some convenient place where he might dwell quietly in his old age At last by the admonition of an Angel he was commanded to goe to Colen where the Noble Duke Pepin and his wife Plectrude would bestow on him a fitt place for his habitation 7. Now saith Baronius how when the Holy Bishop came to Colen he was there kindly and respectfully entertained by Plectrude the Wife of Pipin how likewise after he had done many things beseeming his Apostolicall Office and by her recommendation obtained from her husband a village called Werda seated in an Island of the Rhene where he built a Noble Monastery is at large recounted by the same Marcellinus That establishment proved a strong bulwark to expugne the infidelity of the Saxons And thus it hapned that wheresoever this Apostolicall Bishop went his presence proved advantageous and healthfull to soules and that dispersion of Christians became a mean for the further spreading of the Gospell as it hapned in the Primitive Church when by occasion of a violent persecution of Christians at Ierusalem the dispersion of the Disciples round about became proffitable to the salvation of infinite multitudes 8. Thus writes Baronius out of Saint Marcellin But let us heare the relation from the Holy mans penne The Noble and devout Princesse Plectrudis saith he with great devotion received the Holy Bishop in the Palace of the Dukes of Colen and Lorrain a great part of which she had changed and consecrated into a Cloister of Religious Virgins intitled the Church of the glorious Virgin Ad Capitolâ—um And awhile after she directed the holy man attended by a Noble person of Ardenna named Gerald who had been healed by Saint Swibert a little before of a pestilent disease with commendatory Letters to her husband Prince Pinpin earnestly requesting him that he would bestow on the holy Bishop the village of Werda seated in an Isle of the Rhene to the end that there he and his Disciples attending him might take care and doe good to the soules of the Pagan Saxons living near Pipin being at that time well stricken in years received S. Swibert with great honour detaining him a good space of time with him In the end with great chearfulnes as one who thirsted after the Conversion of the Infidell-Saxons he with a Regall magnificence not only bestowed on him the said village but withall out of his own copious Treasure offred and added great store of gold and silver to enable him for the building a Church and Monastery to the glory of God and the nourishing with the word of life that barbarous people utterly ignorant of the Faith 9. Now this Pipin was not the younger Pipin who was son to Charles the Great but Pipin firnamed de Herstallo Father to Charles Martel who was founder of this Monastery So that the Centuriators of Magdeburg relating otherwise doe shew great want of exactnes in distinguishing times and great ignorance in citing Saint Beda for a witnes who was dead above forty years before the younger Pipin raigned who was so far from being a founder of the Monastery of Werda that he changed into a Castle and fortification against the Saxons But let us return to S. Marcellins Narration 10. The holy Bishop saith he having taken leave of the Prince returned to Colen to Saint Plectrudis By whose assistance and authority he being attended by many Masons and other workmen went to Werda where he presently began to found a Monastery near the Rhene to the honour of the glorious Virgin Mary and there he collected a Congregation of Monks devoutly serving our Lord. After which it can hardly be expressed with what humility devotion and reverence he preached the Faith of Christ to that rude Pagan people and especially with what purity of mind and body he celebrated Masses and performed all other Ecclesiasticall duties XV. CHAP. 1.2 c. Saint Swibert raises to life a dead man c. 1. AFter two years preaching there saith Baronius the foundations of the Saxon-Church began to be layd by the most holy Apostolick Bishop S. Swibert who came to them in abundance of benedictions with signs and Miracle raising a dead man to life being powerfull in all things both deeds words Let us attend therefore to what S. Marcellinus has delivered coÌ„cerning these things 2. In the seaven hundred and eleaventh year of our Lords Incarnation saith he when S. Swibert not only in Werda but also in the towns and villages preached the Gospell of Christ with great fervour to the profane Saxons it hapned on a certain day being Teusday that he went into a certain neighbour-village attended by a venerable Preist called Willeic to celebrate Masse and a certain
a certain Prince of Mercia called Ethelbaldus by the good advice of S. Guthlac 11. In those days saith he that is in the year before the death of this Holy Hermit Prince Ethelbald great grandchild of Alwy the Brother of King Penda was banished out of the kingdom of the Mertians He was of an elegant stature strong of body and warlick of mind but which was to be bewayled he was high-minded and apt to any rash attempt against the King For which turbulent spirit of his as we may iustly imagine he was exposed to many dangers and for a long space debarred all medling with State-affaires And not only so but King Coelred did violently persecute him every where insomuch as being in great danger and wholly destitute of freinds and all means to resist he would oft come privatly to the man of God Saint Guthlac who was his Confessour to seek for spirituall counsell when all worldly assistance fayled him and to him he humbly made his complaints 12. The Holy man having heard him kindly and mildly comforted him and withall as one to whom future things were by divine revelation known he distinctly and particularly discovered to him what should succeed afterward promising him that he should be King of his Nation and subdue all his Enemies Yea moreover he bad him be confident that all these things should happen to him without any combat or effusion of blood only by Gods power and Providence over him 13. But to these comforting promises he added serious admonitions that he should fear our Lord God above all things and shew â—ll subwission and respect to his Holy Church That he should often deplore his former crimes and constantly make good his purpose of amendment For he told him that if he would be carefull to obey the Divne Law he might with confidence expect Gods help and favour By such exhortations and comforts the mind of the afflicted Prince was exceedingly refreshed insomuch as in the presence of his holy Father Saint Guthlac and others then standing by he expressly promised that assoon as God should sett him peaceably in the Throne of the Kingdom he would found a Monastery in the same place to the honour of God and memory of his sayd Father And this promise a short time after he effectually accomplished XXI CHAP. 1. 2. c. The death of Saint Guthlac and wonderfull occurrents Of his Sister Saint Pega 1. AFter a life spent with such austerity holines and devotion there must needs follow a death conformable to it which is thus related from the mouth of his companion and Disciple Berthelin 2. When the day of his departure approached he called to him his Disciple Berthelin to whom he sayd My son I am now going to reap the fruit of my Labours I desire to be dissolved and to be with Christ. And after other words to the same effect he enioynd him to goe and with great affection in his name salute his Sister Pega desiâ—ing her to take care of his buriall Withall he bid him tell her that therefore he had avoyded the seeing and conversing with her in this present life that they might for ever enioy each others company in the life to come 3. Then his sayd Disciple took the boldnes to say thus to him I adiure you Holy Father that you will not refuse to tell mee plainly what the matter was that every morning and evening since I dwelt with you I heard you speak to and sometimes seem to answer some body Who was that person with whom you conversed Your speeches I heard but could never understand with whom you spoke To this question the Holy-man answered My dear son My last hower is now at hand It is not therefore expedient for mee now to lye who all my life have abhord it Know therefore that from my first entrance into this wildernes every morning and evening I have enioyd the conversation and comfort of a heavenly Angell who by his celestiall consolations refreshed mee in all my labours and tentations He foretold to mee things future discovered such as were absent and acquainted mee with hidden Mysteries which it is not expedient nor lawfull for mee to make known But now My son be carefull to seal up in silence these things and presume not to discover them to any but my Sister Pega and the devout Anchoret Egbert 4. When he had sayd this such an odortferous fragrancy came from his mouth that it seemed as if one had strowed roses or pourd forth balsam in the place And from midnight till morning a Light of inestimable brightnes shone through the whole house And assoon as the Sun was risen he sayd to his Disciple Bertelin My Son now is the moment that I must goe to Christ Having said this with hands stretched forth toward heave he fell asleep in our Lord on the third day before the Ides of April And the same Brother saw as it were a tower of fire reaching from the earth to heaven the splendour of which was so wonderfull that in comparison the light of the Sun at midday was pale and obscure A while after Blessed Pega the holy Mans Sister coming into the Island found the whole house replenished with a sweet fragrancy infinitly exceeding all odours which either art or nature could produce Then having decently buried her Brother S. Guthlat in his Oratory she returned to her own dwelling 5. About a year after his death his sister and other Preists came to his Oratory with a resolution to bury his body more honourably and they found it entire without the least corruption as if he had been asleep The ioynts likewise of his arms and fingers were as easily flexible as if the humours and spirits were yet running through his veyns his sinews had lost nothing of their former vigour Moreover the garments in which his sacred body had been wrapped preserved stil their primitive freshnes and glasse With great ioy and exaltation therefore they again reposed the Sacred Body once more in a Tombe expressly made for it 6. Now Prince Ethelbald in his exile having heard of the death of the Holy man was overwhelmed with greif and coming to his sepulcher he cryed out with many tears O Father whither shall I a poor banished man goe to whom shall I have recourse Now indeed I perceive that I am a miserable exile Dear Father Guthlac doe not you forsake him who is abandond by all and exposed to all miseries and torments Having spoken many such words with extreme greif and bitter sighs towards midnight he saw the Oratory wonderfully enlightned with an inexpressible brightnes and the Holy man himself appeard to him with a celestiall splendour saying to him these words My dear Son our Lord has a regard to thee be comforted and assured that within two years all thy travells shall have an end and thou shalt recover thy throne with great glory Besides this the Holy man expressly discovered to him how many
extant in an Epistle written by Winfrid afterward called Boniface the glorious Apostle of the German Nation and happy Martyr of Christ. Which Epistle was directed to Eadburga Abbesse sister to S. Editha or Edgitha and daughter of Frewald a Prince among the East-Angles And probably it is the same Eadburga concerning whom we read in the life of Saint Guthlac that the sent to that holy Hermit a coffin of lead and in it a linnen sheet in which she desired that after his death he would permitt his body to be enclosed Her name is commemorated among the Saints in our Martyrologe on the eighteenth of Iuly 2. Concerning these two devout sisters we read thus in Camdens Description of the Province of the Catechleum or Buckinghamshire The Town of Ailsbury in that county saith he was anciently illustrious by the Memory of Editha born and brought up in it Who having obtained from her Father Frewald this Town for her portion by the perswasion of Preists presently quitted all pretentions to a husband or the world and taking the Sacred veryle of Religion was together with her Sister Eadburga illustrious for holines in that age wonderfully abounding with Saints From her name there remains to this day a village seated among the hills near adioyning called Eâ—burton Now the â—enour of S. Boniface his letter to S. Eadburga is as followeth 3. Most dear Sister Your request to mee is that I would carefully send you in writing an account of the Visions shewd of late to a certain man in the Monastery of the Abbesse Milbâ—rga who was restored from death to life according as I was particularly informed by the Venerable Abbesse Hildelida I thank God I can now more fully and clearly through his help fullfill your desire for I my self have discoursed with the revived person himself in these transmarine parts who perfectly informed mee of all those wonderfull visions which he in Spirit and separated from his body saw 4 For first of all he told mee that by a violent and mortall sicknes he was delivered from the weight of his lumpish body and presently became in a state resembling that of one whose eyes having been clowded with a thick veyle was on a sudden freed from that impedimeÌ„t for all things which formerly had been in darknes became clearly visible to him So himself having cast off the thick veyle of his body the whole world was at once represented to his sight so that with one glance he saw all creatures 5. Assoon as he was thus escaped from his body certain Angels so bright shining that they dazeled his sight received him and they with a melodious harmony sung these Words of the Psalm O Lord rebuke mee not in thine anger neither correct mee in thy fury They raised mee up aloft into the aire an◠〈◊〉 â—aw the whole earth compassed with fire 〈◊〉 whence issued a flame upwards vastly spread and most terrible to behold and it seemed as if the fire would have consumed all things had not the Angels asswaged it by the impression of the sign of the holy Crosse Which assoon as they had done the flame presently settled and the paine which my eyes had felt by the ardour of it became much qualified though by reason of the splendour of the Angels accompanying mee it was not wholly taken away till one of the principall among them with his hand covering my head protected mee from all danger and incommodity 6. Moreover he told mee that whilest he was out of his body he saw such an innumerable multitude of soules that he thought there had not been so many since the Creation A like troop of wicked Spirits likewise there was as also of glorified Angells these were in a continuall earnest dispute together about soules assoon as they were issued out of their bodies the devills accusing and aggravating each ones sins and the Angels qualifying and excusing them 7. Yea all his own sins and offences which from his infancy he had committed and not confessed either through negligence forgetfullnes or ignorance that they were indeed sins all these he heard with his own voyce earnestly crying out against him and accusing him every vice setting itself distinctly before him upbrading him severally one saying I am thy oÌ„cupiscence by which thou didst desire things unlawfull and contrary to Gods Law I am thy vain glory by which thou didst boast thy self before men I am Lying with which thou hast oft offended I am idle speech oftimes practised by thee I am vain and wanâ—on on Seeing I am contumacy and disobedience to thy Superiours I am Spirituall sloath in holy Exercises I am wandring and curâ—m cogitation to which thy mind almost every day yeilded in the Church or elsewhere I am Drowsines which hindred thee from rising to praise God I am an idle iourney which thou tookest for thy vain pleasure I am negligence and want of care in study about divine matters And many other vices like these which in the days of his flesh he had committed and neglected to confesse yea beside these many sins cryed out terribly against him of which he had no suspicion that they were sins In like manner the Wicked Spirits ioynd with his sins in such clamours and accusations fiercely testifying to him he times and places where he had committed all his sins 8. Particularly he sayd he saw there a certain man whom whilst he was as yet in a secular state he had wouÌ„ded who was yet alive this man was brought to ioyn in testimony against him by those Wicked Spirits and his bloody gaping wound seemd to have a tongue which loudly upbraided him with his cruelty Thus all his Sins in a great heap being counted his terribly malicious Enemies cryed out confidently that he belonged to them and therefore they had a â—ight to torment him 9. On the other side those few small virtues said he which I poor wretch had with great imperfection practised in my life time they likewise lifted up their voyces to excuse mee One sayd I am Obedience which he shewd to his Superiours Another I am Fasting with which he moâ—tyfied the unlawfull desires of his flesh A third I am Psalmody exercised by him in satisfaction for idle speeches And thus every vertue cryed out in my behalf to excuse mee against the clamours of the opposite Sins And with these vertues did those gloriously shining Angels ioyn themselves in my defence so exalting and magnifying them that they now seemed to mee far more excellent then before and much exceeding the strength I formerly had 10. Besides this he told mee that in the lower part of the world he saw a great number of pitts vomiting flames and that in some parts the earth would break asuÌ„der there would issue terrible flames Now among those pitts he saw many wretched soules like birds of a black colour weeping and howling in the flames bewayling their demerits which had brought them to such
his Sister Saint Pega withall relating the following course of her life 6. In the same Island saith he in those times severall devout persons lived an Heremiticall life who whilst the Holy man Saint Guthlac was alive enioyd a spirituall familiarity with him and as sick men to their Physicions they had recourse to him for remedy to all their spirituall infirmities Among whom one there was lately converted to the Catholick Faith a man illustrious for his noble descent and power in the world His name was Cissa who immediatly after his conversion forsook all secular pretensions and in a poore austere life followed our Lord Iesus Christ. A second was Bertelin a familiar attendant of the foresaid holy Father A third was Egbert to whom the said Saint did most frequently and confidently discover his secrets And a fourth was Tatwin the person who formerly had been his conductour by boat into the Island All these devout persons in severall cottages not far removed from the Oratory of Saint Guthlac by the permission of the fore mentioned Abbot Kenulphus spent their lives in solitude and prayer 7. As for S. Pega Sister to the said glorious Saint about a years space after his death having left in the hands of Kenulphus the Abbot the whipp of S. Bartholmew her Brothers Psalter and diverse other Relicks she removed from her Brothers Oratory to another place about four leagues distant toward the West where having spent two years and three monthes in a mournfull penitent life she undertook a pilgrimage with great abstinence and austerity to the Monuments of the glorious Apostles S. Peter and S. Paul at Rome There immediatly after her arrivall the whole Citty resounded with the fame of her Sanctity There she devoutly ended her dayes in the holy fear and service of our Lord. Her Sacred body was with great honour buried there and her soule freed from all incommodities of this present mortall life was received to eternall rest and ioy in heaven 8 But though she dyed in a forrein countrey yet her memory was preserved in Brittany with great veneration For a Church was built and dedicated to her honour in the same place where according to the description of Ingulphus her Cell had been seated There to this day in the County of Northampton remains a Town from her name called Peagkirk concerning which Camden describing the course of the River Welland thus writes After a few miles from hence the river Welland passing by Maxey Castle and Peagkirk is swallowd up in the fore-mentioned fenns Now Peagkirk is the place where in the primitive Church of the Saxons Pega the sister of Guthlac together with many other Sacred Virgins afforded illustrious documents of piety and Chastity From her that town took its name 9 In the territory about this place called Peagland wee shall find two hundred and thirty years after this time a certain community of Preists who though they lived a devout Religious life yet they were not Monks nor by any vow obliged to perseverance in that condition They wore a secular though very grave habit and were obliged to continence and obedience They depended on the Abbot of Croyland without whose authority none could be admitted among them But in the foresaid time Monasticall institution flourishing and few Ecclesiasticks offring themselves to embrace their Institut most of them became Monks of Croyland as the same Ingulphus testifies X. CHAP. 1.2 c. The Gests and blessed death of Saint Iohn of Beverley 6. 7. c. Severall Miracles wrought by him 1. IN the year of Grace seaven hundred twenty one the famous Saint Iohn sirnamed of Beverley being oppressed with age resigned his Bishoprick of York and retired himself to the end he might only attend to the care of his own soule and prepare himself for a happy end Concerning his originall as likewise his education during his childhood under the care of S. Theodore Arch-bishop of Canterbury by whom he was instructed in all learning and piety we have already treated After that returning to his own countrey of the Northumbers he retired into the Monastery of Screneshalch under the government of the Holy Abbesse S. Hilda for she near unto her own Abbey of Religious Virgins had founded a small Convent of Monks for the service of her Church Out of which Saint Beda professes that he had seen to issue five Bishops all of them men of singular merit and sanctity whose names were these Saint Bosa Saint Eata Saint Osifor this S. Iohn and S. Wilfrid 3. In the year of our Lords Incarnation six hundred eighty six he was consecrated Bishop of Hagustlad or Hexham and successour to Saint Eata But the year after Saint Wilfrid returning from his long banishment and being restored to the Arch-bishoprick oâ— the whole kingdom of the Northumbers comprehending the three Dioceses of York Hagustald and Lindesfarn Saint Iohn willingly yeilded up to him his New possessed Bishoprick But five years after S. Wilfrid being again expelled S. Iohn was restored to his See at which time he promoted to the order of Deaconship S. Beda then twenty years of age This he did at the request of his Holy Abbot S. Ceolfrid But in the year of Grace in which S. Wilfrid was recalled from his banishment and quietly restored to his rights he contenting himself with the single Bishoprick of Hagustald then vacant by the death of S. Bosa permitted S. Iohn to remove from thence to the See of York 4. Having therefore with admirable perfection spent thirty four years in the administration of those two Sees successively Hagustald and York and findinâ— that by reason oâ— his weaknes and old age he had not strength to discharge such an Office attended with cares and labours this year as hath been sayd hâ— eased himself of so great a burden and having ordained in his place his Preist Wilfrid who was a kinsman of the great S. Wilfrid and by the advice of the Holy Abbot Brithun retired himself to a Monastery built by him self at Deirwode Sylva Deirerum or Beverley he there spent the remainder of his life in all sanctity and on the Nones of May departed to our Lord and was buried in the porch of Saint Peter in the same Monastery Thus writes the Authour of his life in Capgrave 5. He was both in his life and after his death illustrious for his Miracles severall of which are recorded by Saint Beda who lived with him and writes nothing but what he had received by the testimony of such as familiarly knew him and particularly of the most reverend and most sincere Abbot Berctun or Brithun who had been his Deacon Now though I am unwilling to swell this History with the frequent narration of Miracles Yet being secured by such an irrefragable authority I will here adioyn a breif relation of one or two among them 6. There was a certain retired mansion compassed about with a wood and trench at the
did not enter into that See till the year of Grace seaven hundred thirty five And indeed that seems to have been one of the last things he ever wrote for in it he complains of his age and sicknes Neither would it have been very seemly for a simple Monk to write instructions of that Nature to an eminent Father of the Church but that the advantage authority of age might iustify it 17. Many Books he has written of great curiosity and subtilty but his cheif delight was to meditate and interpret Holy Scriptures which he did with so unwearied a diligence that he allowed no time oâ— leasure for the Devill or the flesh to tempt him And particularly concerning his Expositions of Scripture he says That if they brought no other proffit to the Readers at least they were beneficiall to himself in this that whilst he employed his whole studies on them he avoyded all vain thoughts of wordly things 18. A principall encourager and inciter of him to proceed in such expositions was the Reverend and Holy Bishop Acca the successour of S. Wilfrid in the Episcopall See of â—â—gustald as William of Malmsbury testifies There is still extant a Letter of Acca to him in which he exhorts him to explain the Gospell of S. Luke with a iust Commentary after he had finished that upon the Acts of the Apostles Many others had desired the same thing from him but he deferred or rather excused the labour partly for the difficulty and likewise because S. Ambrose had left a sufficient explanation of the Gospell But these reasons not satisfying the Holy Bishop Acca who told him that the commentary of S. Ambrose it self needed an Interpretation Hereupon S. Beda delayd no longer but in an Answer testifyed his Obedience Which Letter also he prefixed to the same Commentary 19. Such his Expositions of Holy Scriptures were even in his own age of so reverend esteem that by an Ordonnance of an English Synod they were received into the Ecclesiasticall Office and at this day by the consent of the Vniversall Church many Lessons on severall occasions are publickly read in the Church-Service out of his Homilies 20. It is not unexpedient to treat so particularly concerning S. Beda's study meditation and explanation of Holy Scripture to stop the mouths of Modern Sectaries who vainly impute the pretended Errours and Superstitions of Catholicks to their ignorance in Scripture Whereas we see a holy mortified disinteressed person who spent his whole life in prayer and Meditation on Scripture and yet confidently taught those Doctrins and Practises which such men will needs call Superstitions Errours 21. I will conclude this Discourse of this Holy Doctours Life with those words which he is sayd a little before his death to have spoken to his Disciples If by my labours and study I have in any measure proffited you or the Church of God render mee I beseech you this requitall to be mindfull of mee after my death there where Christ our Lord is every day both the Preist and Sacrifice of Propitiation XXV CHAP. 1.2 c. The order and circumstances of the happy Death of S. Beda 1. AS touching S. Beda's happy departure out of this Life to God there is still exitant an Epistle written by one of his Disciples whose name I suppose was Cuthbert afterwards Abbot of his Monastery It is written with great sincerity neither is it obnoxious â—o any suspicion of being supposititious We find it annexed to the end of his Works and well deserves a place in this History The person to whom it was directed is not known and the Writers name onely guessed at But the tenour of it is as follows 2. The small Gift you were pleased to send mee I gratefully received and your devout Letter I read with much consolation especially finding in it that your Community does carefully celebrate Masses and Prayers for our Beloved Master and Father in God Beda Therefore being moved rather by my affection to him then any opinion of mine own ability I will most willingly acquaint you in a short discourse with the order and circumstances of his happy departure out of this world since I perceive that you desire and have requested to be informed of it 3. His last sicknes began about a forthnight before Easter and continued till the Feast of our Lords Ascention The thing which most troubled him in it was shortnes of breath other pain he had little or none During all which time he ceased not day and night to give thanks to God All this hindred him not to continue his Lessons to his Disciples at the Ordinary howers and except that short time all the rest of the day he spent in singing of Psalms with great chearfullnes of mind The whole night likewise except when sleep which was very short interrupted him he spent in Prayer and giving of thanks to God I sincerely professe I never saw nor heard of any man who so incessantly employed his time in praising God A most blessed man certainly he was He would sometimes repeat also that sencence of S. Paul It is a fearfull thing to fall into the hands of God and other like passages of Holy Scripture to admonish us by meditating on our last hour to awake from spirituall sleep and negligence Again at other times he would sing certain Antiphones for both our and his own consolation Particularly in repeating one which begins thus O King of glory Lord of all power when he came to those words Leave us not orphans he broke forth into excessive weeping But he would again resume it and such was his employment all the day As for us his Disciples who attended him we could not abstain from weeping Some times wee would read and presently burst forth into tears and sometimes we would read and weep together 4. In such an exercise mixt with greif and ioy we passed the dayes of Lent till the aforesaid Feast And he would oftimes reioyce and give God thanks for his sicknes frequently saying God corrects every child whom he receives sometimes also he would repeat that speech of S. Ambrose I have not so lived among you as that I need to be ashamed neither doe I fear to dye because I have a mercifull Lord. 5. In those dayes moreover besides our dayly Lessons he accomplished two Works which deserves to be remembred for the strangenes the one was the Translation of S. Iohns Gospell into the English tongue for the Churches proffit till he came to those words in the sixth Chapter but What are these five loaves and two fishes among so many The other was a Collection of memorable passages out of S. Isidores works 6 But when the Tewsday before our Lords Ascension was come his sicknes became much more violent and breathing more difficult and besides that a swelling began to arise in his feet Yet all that day he taught and dictated to us very chearfully and he would now and then say
from Saint Lullus upon some affairs 9. In the Kingdom of the Mercians Sees now vacant were Lichfeild by the death of Hemel Lindissa by the death of Eadulf and Leicester by the death of Totta To the first was substituted Cuthfrid to the second Ceolulf and to the third Edbert But wheras Mathew of Westminster affirms that he cannot find the names of the Citties where the said Bishops sate It cannot be denyed but that anciently those Episcopall Sees were moveable yet in this age by the munificence of Kings they seem to have been fixed As that of Lichfeild where many Bishops had already successively remained Likewise the See of Leicester was established But as for Lindissa the See was ordinarily at Dorchester a Town saith William of Malmsbury in the Country of Oxford small and unfrequented But the Majesty of the Churches either of old or lately built was great In that See after Hedhead there sate Ethelwin Edgar Kinebert Alwi Ealdulf and Celnulf Yet true it is that these Bishops sometimes sate at Sidnacester a place the memory of which has faild X. CHAP. 1.2 The unhappy death of Ethelwald Mol King of the Northumbers 3.4 c. Also of Egbert Arch bishop of York at which Alcuin was present 10. A strange Charter of King Kenulf to the Church of Welles 11. Severall Episcopall Sees vacant and supplied 1. IN the year of Grace seaven hundred sixty five Ethelwald sirnamed Mul King of the Northumbers dyed after he had raigned six years though William of Malmsbury assigns to him eleaven years Hoveden relates certain terrible apparitions in the aire which hapned in the beginning of this year presaging the unhappy death of this King who on the twenty seaventh of October was slain by the treachery of Alred at a place called Wircanheate 2. The condition of these Kings in this age was very sad few of them dyed naturall deaths This Ethelwald gott the Kingdom by the murder of Osulf and by the like means lost it And the same fate will attend his successour Alred 3. The year following gave an end to the worthy actions of Egbert Arch-bishop of York after he had nobly administred that See the space of one and thirty years A person he was descended of Royall progeny and imbued with divine knowledge Of whose vertues and memorable actions we have treated already Our Historians doe vary in the account of the years in which he continued Bishop the ground of which uncertainty is because it does not appear whether the time be to be reckoned from the resignation or death of his Predecessour Wilfrid the younger 4. There was present and assistant at his death his famous Disciple Alcuin whom a little before he had made Deacon and who having hitherto all his life composed all his actions by his rule and order was desirous to receive his commands and instructions at his death also for the future disposing of his actions Thus wee read in the Life of the said Alcuin prefixed before his Works and taken out of an ancient Manuscript belonging to the Church of Rhemes whence we will here extract the following passage S. Albinus or Alcuinus proceeding from one vertue to another was consecrated Deacon on the day of the Purification of our Blessed Lady for before on the same Feast he had received the Clericall Tonsure And perceiving that his Blessed Father Egberts infirmity encreasing shewed that his death was at hand having hitherto done all things by his counsell he was earnest to enquire of him what his pleasure was he should doe and how he should dispose of him self after that death should separate them 6. Hereto the Holy Bishop returned this Answer suggested to him as the event showd by a supernaturall direction of God I would have you said he first goe to Rome and in your return to visit France For I know that there you will produce much good Our Lord shall be the Guide of your journey and will bring you back in safety Be diligent in impugning the late abominable Heresy which endeavours to assert that Christ is only an adoptive Son of God and be a constant defender of the Mystery of the Holy Trinity this Doctrine cease not clearly and solidely to preach After he had spoken thus he gave him his fatherly Benediction commending him to our Lords safe protection and presently after he with chearfullnes departed to our Lord on the sixth day before the Ides of November 7. He was buried in the Porch of the Church of York and near to him was also layd the Body of his Brother King Egbert or Eadbert who exchanged his Royall Purple for a poore Monasticall habit and dyed two years after him 8. The Arch-bishop left behind him severall Monuments of his learning to enrich the Noble Library which he made at York Among which are reckoned A Book of Penitentiall Canons likewise Collections out of the Canon Law of the Church and others mention'd by Sir H. Spelman To those we may add A Dialogue of Ecclesiasticall Institution lately printed with an Epistle of S. Beda to him and other Treatises by the care of Sir Iames Ware 9. His successour in the Archiepiscopall See of York was Aldebert otherwise called Coena To whom by this latter name remains an Epistle from Saint Lullus Bishop of Mentz with his Answer to it The subiect whereof is only the renewing of Ancient Freindship sending of presents and entreating of Prayers for dead freinds 10. There is extant a Charter of Kenulf King of the West-Saxons by which he this year gave to the Church of Wells and Colledge formerly built there by King Ina certain Lands there adiacent the bounds whereof he setts down These possessions he gave for the love of God for the expiation of his siâ—s and for sâ—me vexation to his enemies of the Cornish Nation These are the words of the Charter What he meant by this last Motive I leave to the Reader to iudge 11. This year dyed Frithebert Bishop of Hagustaldt whose Successour was Alâ—mund a Prelat of great piety and prudence And shortly after Cuthwin Bishop of Dumwhich dying his place was supplied by Aldbert Like as upon the death of Ethelfrid Bishop of Helmham there was substituted Lansert I know not by what fate these two Episcopall Sees of the East-Angles for the most part loose and get new Bishops at the same time at least so we are informed by the Ecclesiasticall Chronicles of that Church And the following year Edbrith who is reckoned the ninth among the London Bishops after he had governed that Church eight years dying left it vacant to his Successour Eadgar XI CHAP. 1. 2. c. The beginning of the Raign of the Charlemagne c 4 Of two learned English Virgins 1. THE year of Grace seaven hundred sixty nine is notable through the whole Church for the beginning of the Raign of that most famous King and afterward Emperour Charles
forsake your tender flock least when you are gone the wolves seise upon it The Blessed man answered him My son doe not you desire to detain mee from the sight of my Saviour These my sheep he gave mee and to him I commend them of whose goodnes the whole earth is full Thus piously affected and always intent upon God was this Blessed servant of his to the hower of his death which befell on the sixth day before the Ides of November To his funeralls all the people on all sides made hast and with hymnes and praises to God caried the Sacred Body of their most dear Father and Teacher to the Church of Bremen which himself had built and dedicated to the Apostle Saint Peter He sate in the same See onely two years three months and twenty six dayes having been a laborious Preacher since the death of S. Boniface the space of thirty five years V. CHAP. 1.2 c. A falsely supposed Book against Images said to be sent from Charles the Great to King Offa Alcuin's iudgment touching Images 7.8 c. It was upon misinformation that the Councill of Francfort censured the Eastern Church in that Point 1. THE year of Grace seaven hundred ninety two is much celebrated by modern Protestant Writers because as they suppose it affords them a great advantage to question yea condemne the Roman-Catholick Faith touching Images and the Veneration due to them Sir Henry Spelman thus breifly gives an account of the busines That year saith he Charles the Great King of the French sent into Brittany to Offa King of the Mercians a Book of the second Councill of Nicéa in which a Decree is made that Images are to be adored But the English reiect this 2. To iustify this Device he first produces a Letter pretended to be written by King Charles to Offa thereto annexing a passage out of the Authour by whom the said Letter is recorded to witt the Compiler of the Life of this King Offa the second lately published under the Name of Mathew Paris As touching the Letter there is nothing in it relating to the Controversy about Images But thereto the said Authour adioyns That among others marks of extraordinary freindship between the two Kings Charles who as he was the most powerfull so also the most meck and kind of the Eastern Kings sent to Offa the greatest and most pious of the Western Kings certain Epistles and together with them Synodall Statutes as it were certain rudiments of Catholick Faith for informing the minds of the English Prelats whom he beleived to be rude unlearned and irregular These things he sent to King Offa for perpetuating the freindship begun happily between them And this present Offa received with ioy as a blessing sent him from heaven 3. This foundation being thus layd though as yet not a word touching Images be found yet Sir Henry Spelman to prove that at this time the English-Saxons as to the Point of Images were Protestants that is Iconomachi will needs collect from hence that the Synodall Statuts here mentioned as sent to inform the unlearned disorderly Prelats in Brittany was the same Book of which Hoveden thus writes The same year Charles King of the French sent a Synodall Book into Brittany which had been directed to him from Constantinople In which Book alas were found many things disagreeing yea directly contrary to true Faith and principally one Point confirmed by the unanimous consent of almost all the Eastern Doctours and not so few as three hundred Bishops That Images ought to be adored which is an assertion which the Church of God doeth altogether abominate And against this Point Albin or Alcuin wrote an Epistle admirably established upon the Divine authority of Scriptures which together with the forementioned Book he himself caried to the King of the French in the name of our Bishops and Princes 4. Harpsfeild taking Notice of the like passages as he iudges frudulently interposed in the writings of some of our ancient Authours esteems the whole Narration to be a foolish unsavoury fable not worth the trouble of confuting And indeed Sir H. Spelman himself after he had produced these things foreseeing that it would be a difficult taxe to iustify these allegations is content to represse himself and onely in geâ—nerall to affirm that hitherto he could find no ground to iudge that as yet the English Church had admitted the adoration of Images Thus writes he and yet in the same Book he before had with great earnestnes endeavoured to iustify a pretended Synod of London assembled almost fourscore years before this time in which a Decree is made by the English-Saxon Clergy and Nobility for admitting the adoration that is veneration of Images as we have already shewed 5. And as touching the pretended Epistle in confutation of the said Doctrine written by Alcuin and by him caried into France besides that it neither appears in the volume or his Epistles published by himself nor in any other Authour Let the indifferent Reader iudge how unsavoury a fable the imputing of this to Alcuin is when he shall read what Alcuin himself writes concerning this Point 6. In his Book of Divine Offices treating of the Ceremonies appointed by the Church to be observed on Good Friday he writes thus Towards evening in all Churches of Preists Bishops and Monasteries a Crosse is prepared before the Altar which is sustained on both sides by two Acolytes and a cushion layd before it Then comes the Bishop alone and having adored the Crosse kisses it The same also is done by the Preists Deacons and other Clarks and lastly by the people The Bishop sitts in his Seat whilest all salute the Crosse. The two first Preists having saluted the Crrsse enter into the Sacristie c. Moreover the same Alcuin not content with this further teaches why and how this Ceremony is to be performed When we adore the Crosse saith he let our whole body lye prostrate on the ground and with our mind let us look upon him whom we adore as hanging on the same Crosse and we adore the vertue it self which it received from the son of God In body we are prostrated before the Crosse in mind before our Lord. We venerate the Crosse by which we are redeemed and we pray to him who redeemed us Yea further for exploring Alcuins mind touching this matter these following words of his are remarkeable Those who cannot have any part of the very wood of our Lords Crosse doe without any prejudice to Faith adore that Crosse or Image of it which they have Such a Protestant Iconoclast was Alcuin thus does he confute by the Divine authority of Scripture the veneration of Images asserted by the Council of Nicéa 7. Notwithstanding what ever becomes of this Story touching King Charles his Synâ—â—dall Book sent into Brittany which is no other but his Capitulare containing a great number of Ecclesiasticall Ordonnances or of Alcuins