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
in the day of Iudgment come to the Kingdom of heaven And many of them before that day are eased and delivered by the Prayers Fasting and Alms of the living and especially by the celebrating the most Holy Sacrifice Moreover that flame-vomiting and stinking pitt which thou sawest is the very Mouth of Hell into which whosoever once falls he shall never come out of it for all eternity 12. As for this pleasant flowry feild here before thine eyes in which thou seest such multitudes of youth making mercy and cloathed with white raiment this is the place which is the Receptacle of such soules which have continued to their death in the exercise of vertue but yet their Works have not been of such Perfection as to deserve their present admission in the Kingdom of Heaven Yet all these in the day of Iudgment shall arrive unto the Vision of our Lord and the Ioyes of his heavenly Kingdom But as for those who in their Words Works and Thoughts have attained to Perfection such assoon as they have left the Body shall enter into that Blessed Kingdom To the confines of which Kingdom that Place pertains where thou sawest so glorious a Light and heardst so sweet Harmony and wast refreshed with so admirably sweet-smelling Odours 13. Thou therefore having seen all these things must presently return to thy Body and again as formerly live among men If then hereafter thou wilt be diligent to examine all thine actions and to observe uprightnes and simplicity in thy conversation and speeches thou also after death shalt receive a mansion among these ioyfull troops of happy Spirits For I having departed for a time from thee did it to this end that I might see what would in the end become of thee When he had spoken thus to mee I had a horrible aversion from returning to my Body being extremely delighted with the sweetnes and beauty of that place which I saw and the happy society of the persons living in it Notwithstanding I had not the boldnes to make any such request to my Guide And whilst I was busy in these thoughts I know not how I presently perceived that I was again alive among men 14. These and other particulars did the Man of God usually recount concerning his Vision and these he related not to negligent slouthfull Christians but such only as being either affrighted with the meditation on future Torments or delighted with the Hope of eternall Ioyes were in a disposition to receive proffit by his words 15. At a small distance from his Cell there lived a certain Monk whose Name was Genigills who was also exalted to the Degree of Preist-hood which he adorned with many vertues He is alive at this day leading a solitary life in Ireland and sustaining his decrepit age with bread and cold water onely This Monk often visited that devout man and asking him many particulars touching his Vision received perfect information from him 16. The same Holy man related likewise his Visions to King Alfrâ—d a Prince adorned with all sorts of learning who with great willingnes and attention hearkned to his Narration nd at this Princes entreaty he was entertained in the foresaid Monastery there receiving the Monasticall Tonsure And when the King had occasion to make his progresse into those parts he very oft visited him out of a desire to heare the same things again At that time the Abbot of the Monastery was Aedilwald then a Preist of a conversation very Religious and modest who now worthily possesses the Cathedrall Church of Lindesfarn Now the Holy man had assigned unto him in the said Monastery a very retired place where he might with all freedom attend to the service of his Creatour and Prayer 17. And his privat Mansion being seated on the bank of the River his custome was frequently for mortifying his Body to plunge himself into the same sometimes to the loyns and sometimes to the neck where he continued singing Psalms and praying as long as he could possibly endure And when he came out he never putt off his wett and cold garments for change but suffred them to drye and receive warmth from his Body And when in the Winter time crusts of ice which himself oft broke to have place wherein to plunge himself came about him and some who saw it said to him It is a wonder Brother Drithelm for that was his name how you are able to endure such bitter cold He would answer simply for he was of a simple mild nature I have seen far colder places then this And when they said How is it possible you can sustain such strange austerities His answer was I have seen much greater austerities then these Thus to the day of his death he lived and out of a servent desire of celestiall Happines tamed his weak aged body with Fastings and other Mortifications and by his exhortations and pious conversation became an instrument of the salvation of many 18. This is Saint Beda's Narration which as appeareth he received from witnesses of unquestioned credit Notwithstanding weighing the circumstances of the Vision wee may probably conclude that the Holy man was mistaken in thinking that he had been really dead For this seems to have been a Vision imparted by Gods direction to his soule while he was in a deep and death-like Traunce both for his own good and the good of others So that wee are not to conceive that there are extant any where such Valleys pitts and Walls as are mentioned in this Story but that God thought fitt by representing to his imagination such objects to signify thereby the great variety of States in which soules according to their severall dispositions shall after death be placed Some Happy which Happines notwithstanding is greater or lesser according to the degrees of perfection to which they had ascended in their life-time And some painfull but with far greater variety the Torments of impenitent soules being inexpressible and endles whereas such soules as have lived sinfull lives but yet have had the Grace of Repentance before their deaths shall suffer most bitter anguish yet such as by the devotion of their freinds and mercy of God may be asswaged and shall certainly have an end The intolerablenes of which Anguish peircing the inmost Spirits of men is represented here by scorching flames and bitter Frosts the greatest tortures our bodies are capable of yet far short of the internall Agonies of imperfect separated soules which are altogether pure Sensation XI CHAP. 1.2 c. Queen Kyneburga becomes a Nunne 4. The Monastery of Dormund 6.7 S. Kineswitha Sister to Q. Kyneburga 8 Of S Tibba a Virgin 9.10 Of another S. Kyneburga and her Son S. Rumwold 1. ABout this time Kyneburga wife to Alfrid King of the Northumbers by permission of her Husband forsook the world and entred into a Monastery That which hastned the execution of this good design might probably be the famed report of this Vision of Drithelm Certain it is
zealous Apologists for concupiscence shew that they can scarce frame to themselves an intelligible notion of the force of that fundamentall veritie of Christianitie that nothing ought to be the obiect of our love but God alone Neither can they penetrate into the incomprehensible depravation of our soules by Originall sin What a poor superficiall conception have those men of the sence of those precepts Love not the world nor c. And Mortifie your members which are upon the earth Or of those practises of S. Paul I chastise my body and bring it into servitude least c. And the world is crucified unto me and I unto the world 14 Neither ought we to wonder hereat for none but perfect soules know how imperfect they are None but such have eyes to see the Rebellious obstinacy and rage of Corrupt Nature when it is constantly and vigorously contradicted or to discover its pernicious arts and subtilties to intrude it selfe it s own seekings and interests in all even our best actions so perswading unwarie soules that it is onely the divine love which moves them to performe many yea most of their actions when his love has the least share in them If they did rightly comprehend these things they would cease to wonder at and censure happie soules which being moved by God to aspire to his perfect love shew such severitie and rigour against the inclinations of Nature These Patrons of sensualitie would then understand that such austerities of theirs considering their divine vocation are not in them merely voluntary oblations but that by an Internall light and inward impulse of Gods spirit God requires them from them since without such violence exercised against nature and sensuality they would fayle in their onely necessarie design of attaining to his perfect love 42. Another and which is the most noble exercise of these perfect soules is so little understood by such Censurers that they resolve it to be a meer fiction This is their uncessanâ— practise of pure spirituall prayer or a quiet repose of Contemplation without any interruption even scarcely in sleep Now a Disbeleif of this Divine Gift is more excusable and a man may say more rationall in these Enemies of Gods Church because it being a Grace which never was found but in the Catholick Church and there also onely in choice and perfectly retired soules all aliens are uncapable of the practise of it since it requires an entire submission of the soule to God and Superiours or directours appointed by him and consequently being not able to practise it they can have no true conception of the nature of it 43. The most perfect manner of prayer in esteem with them is such a tedious loud impetuous and uncivill conversation with God as they see practised by their Preachers which is no better than a meere artificiall sleight and facilitie easily obtained by custome and a quick imagination and may be in perfection practised by persons full of all inordinate sensual revenge full and immortified passions Neither can this prayer possibly be un-interrupted since it is little better than a corporall exercise employing the sensible faculties principally Whereas the Prayer of Contemplation conferred by Almighty God on his most favoured Saints excludes all Images of the fancy yea and intime all perceptible actuations of the understanding and is exercised in simple Elevations of the Will without any force at all yet with admirable efficacy And thereby it may in time become continuall so as in vertue thereof all other actions may be performed Now to dispose a soule for such prayer there is previously required an entire calmnesse and even death of the Passions a perfect puritie in the spirituall affections of the will an entire abstraction from all creatures And such onely as have attaind to this divine exercise of Prayer doe perfectly understand and accomplish what our Saviour and his Apostles command saying Pray continually Pray without ceasing 44. Vpon these grounds it is that S. Hierome sayes The lives of Gods Saints are a perfect interpretation of Scripture For we have seen how both the Precepts of Mortification divine love and Prayer under which all Evangelicall duties are comprehended have in and by the practises of Gods Saints been explained unto us in a sence sublime Seraphicall and Divine Whereas proud sinfull soules for feare of excluding and condemning themselves are forced to apply unto them a meaning base unworthy terrestriall and complying with their owne imperfections And not content with this they presume to censure and calumniate those upon whom God hath bestowed a clearer light to see his heavenly will and a more potent grace to performe it 45. Hitherto I have acquainted my Readers with the motive inducing me to employ my thoughts and labours in a work of this nature which being a simple narration of Actions and Events is not probably obnoxious to quarelling or controversie yet no lesse efficacious to produce that which should be the End but seldome is the effect of Controversie unity in Iudgment Peace and obedience I will in the next place declare the Order and method observed in this following history 46. All though for as much as concernes the contexture of it it little differs from the form of Annalls for it proceeds consequently and orderly from year to year except when our ancient Monuments furnish nothing at all Yet I thought most commodious not to frame it one entire piece without any separation except of years as Ecclesiasticall Annals use to be composed but following the method observed by the ancient Greek Historians Eusebius Theodoret Socrates c. to divide it into bookes and Chapters with the Arguments of each premised For I conceaved that by such frequent pauses the Readers mind would receive some refreshment and his memorie a considerable benefit when he shall find the occurrents of times and actions of persons not too often interrupted and delivered peecemeale that is no more of them at once then belongs precisely to each year 47. The History consisting of thirty five Books comprehends such occurrents principally regarding Gods Church as hapned in our Island during four great revolutions and it is therefore divided in to four parts The first part in eight books comprehends the time in which this our Country having been first discover'd and after wards conquered by the Romans was governed by them as a Province of that Empire And it begins more than fifty yeares before our Lords comming and continues till the four hundred and one and twentieth after his Incarnation The second part in four books comprehends the time in which Brittany having been deserted by the Romans was governed by its owne native Kings the space of a hundred seaventy five years till the yeare of Grace five hundred ninetie six The third part in thirteen books relates Ecclesiasticall affaires after that the Saxons having invaded Brittany chased out the antient inhabitants and settled in it seaven Principalities called the Saxon Heptarchie which
Divine Faith to submitt therto So unhappily prevalent is worldly Power and Riches against the Spirit of Christianity which teaches Humility and a contempt of such transitory vanities 2. The King not content only to giue permission to these Apostolick Preachers to convert and save his subjects was pleas'd moreover to extend his liberality to them so far as to afford them a place of retreat commodious for their quiet and holy Devotions and sufficient for their sustenance that so without distraction and sollicitude they might attend to the worship of the true God and the instruction of all those that were willing to seek it Yet we cannot without injury to the zeale and charity of these our Primitive Fathers imagin that they were willing to spare their labour and travells to make Christ known to many which enquired not after him No doubt they behav'd themselves as all other holy Missioners did in those dayes through all places 〈…〉 to fly from the wrath to come and made use of that Retreat allowd them by 〈◊〉 King only as a place of repose after they had been spent with toyling in Gods harvest in which place being separated from worldly conversation they might purify themselves before their deaths that so they might be admitted into Gods presence to receive the Crown of all their labours 3. The Seat assignd by King Arviragus to S. Ioseph and his Companions was an Island rude and uncultivated call'd by the Britons for the colour of it Iniswytrin that is the glassy Island compass'd by the River Bry and situated in Somersetshire In succeeding time being cleard from bryars draynd and cultiuated it was by the inhabitants nam'd Avallonia for the plenty of apples and other fruit growing there But in after ages when the Saxons had possess'd themselves of those parts they resum'd the former Title and call'd it in their own language Glaston or Glascon whence the famous Monastery of Glastonbury begun after a homely fashion by S. Ioseph but in future times with a prodigious magnificence enlarged tooke its name 4. In the same place there was by King Arviragus and his Son Marius allotted a certain proportion of ground for the nourishment of these twelve strangers containing according to their ancient measure twelve Hydes of Land Now this term Hyde is by our Writers sometime call'd a Manse Mansa Manentium sometime a Family by others it is call'd a Plough containing as much as one Plough and Oxen could cultivate in one yeare or as could nourish a small Family And within this proportion seems to have been contained a certain fenny but rich peice of ground which the Saxons afterwards call'd Godney that is Gods Island as being the first portion of ground which in the Christian Church was consecrated to Gods service V. CHAP. 1. S. Ioseph at Glastonbury build's a Church 2.3.4 c. This confirm'd by ancient Testimonies as an Epistle of S. Patrick here produced 11.12 Observations from that Epistle 13 14. An Objection answerd 1. THe first thing that our New blessed Inhabitants did in their new Habitation was to build and consecrate to the worship of the only true God a Temple or Church in which so great was the fervour and piety of our Primitive Christians that is was deservedly call'd the Mother of Saints 2. This Church erected by S. Ioseph moved thereto by Divine Revelation as our Ancient Records testify was also dedicated to the honour of the most blessed Virgin Mary and moreover was immediatly consecrated by our Lord himselfe Of these things the Testimonies are so ancient and of such authority that severall Protestant Writers refuse not their assent to them We will here produce the attestation of Authours and Monuments which cannot reasonably be excepted against 3. The first is of S. Patrick the so illustrious Apostle of Ireland He after many years Labours spent in his Apostolicall Office there thirsting after a quiet retired life of Contemplation in the year four hundred thirty nine returning into his native Countrey Brittany made choice of Glastonbury a then famous schoole of Sanctity for his abode where he spent his last thirty years in Prayers Fasting Watching and all other Penitentiall austerities Now having by Tradition been inform'd that in that place many Primitive Saints had been enterr'd desirous to find out and honour their Relicks he caused the ground to be broken in severall places and thought fit to give an account to posterity of what he found there This he did in Writing preserv'd hitherto with great care and approv'd not only by ancient and modern Catholick Authours but by learned Protestants also The tenour of it is as followeth 4. In the name of our Lord Iesus Christ. I Patrick the poor humble servant of God in the four hundred twenty fifth yeare of the Incarnation of our Lord being sent by the most holy Pope Celestin into Ireland by the assistance of divine Grace I converted the Irish people to the way of Truth And having establish'd them in the Catholick Faith I at last am return'd into Brittany where as I beleive by a speciall conduct of God who is the life and the way I arrived at the Island Ynswitrin Where I found a holy ancient place chosen and sanctified by God to the honour of the immaculate Virgin Mary the Mother of God There also I met with certain Brethren of holy Conversation instructed in the rudiments of Catholick Faith who were the Successors of the Disciples of the holy Saints Phaganus and Diruvianus whose names considering the merits of their lives I assuredly beleive are written in heaven And because the Iust shall be had in perpetuall memory out of the tender affection which I bore to the sayd Brethren I resolved to commemorate their Names in this my Writing the which are Brumban Hiregaan Bremwal Wentreth Bantomeweny Adelwolred Loyot Wellias Breden Swelwes Hinloërnus and another calld Hin These being born of Noble parentage and desirous to adorn their Nobility with works of Christian Faith made choice of an Eremiticall life And because I found them of humble and quiet spirits I chose rather to live with them as an abiect in the worlds esteem then to dwell in Courts of Princes Moreover being all of us of one heart and one soule we thought it best for us to live eat and drink in Community and to sleep in the same habitation and thus though much against my will they would needs make me their Superiour who was not worthy to untye the latchets of their shooes 5. Whilst we thus lead a Monasticall life together according to the Rules of Ancient approved Fathers the foresayd Brethren shewd me certain Writings of S. Phaganus and Diruvianus wherin was declared that twelve Disciples of the Holy Apostles Philip and Iacob built the sayd ancient Church to the honour of the foresayd Blessed Virgin by the appointment of the blessed Archangel Gabriel And moreover that our Lord himselfe from heaven dedicated the sayd Church to the honour
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
blood and Martyrdom of the two Princes of the Apostles 3. At his being there S. Felix or his Predecessour S. Simplicius sate in the Apostles Chair By whom he was consecrated Bishop of Beneventum Which See he governed with prudence and Sanctity till at last he was slain by an impious Pagan whilst he was at the holy Altar celebrating the Mystery of our Redemption 4. This Saint Sophias was by another name call'd Cadocus being the same who gave advice to Saint Iltutus to forsake a secular life as hath been already declared And he is to be distinguish'd from another Saint Cadocus who was an Abbot concerning whom we shall treat in the year of Grace five hundred XIV CHAP. 1.2 c. Of Saint Keyna daugher of Braganus Prince of Brecknock and of her Brothers and sisters 4. c. The Gests of S. Keyna 1. NO lesse famous at the same time was the Holy Brittish Virgin Saint Keyna whose death in our Martyrologe is likewise placed in the same year four hundred and Ninety Illustrious she was for her Birth being the Daughter of Braganus Prince of that Province in Wales which from him was afterward called Brecknockshire but more illustrious for her zeale to preserve her Chastity for which reason she was call'd in the Brittish language Keynvayre that is Keyna the Virgin 2. This Prince Braganus or Brachanus the Father of Saint Keyna is said to have had twelve sons and twelve daughters by his Lady call'd Marcella daughter of Theodoric son of Tethphalt Prince of Garthmatrin the same region call'd afterward Brecnock Their first born Son was Saint Canoc of whom we shall speak ere long And their eldest daughter was Gladus who was mother of Cadocus by Saint Gunley a Holy King of the Southern Britons The second daughter was Melaria the Mother of the Holy Arch-Bishop Saint David Thus writes Capgrave neither doth he mention any other of their children besides S. Keyna 3. But in Giraldus Cambrensis another daughter is commemorated call'd Saint Almedha of whom more will be said presently And David Powel makes mention of a fifth named Tydvaâ—l who was the wife of â—ongen the Son of Cadel Prince of Powis-land and mother of Brochmaâ—l sirnamed Scithroc who slew Ethelfred King of the Northumbers 4. Concerning the Holy Virgin Saint Keyna we find this Narration in the Authour of her life extant in Capgrave She was of Royal blood being daughter of Braganus Prince of Brecknockshire When she came to ripe years many Noble persons sought her in mariage But she utterly refused that state having consecrated her virginity to our Lord by a perpetuall vow For which cause she was afterward by the Brittains called Keyn-wâ—ri that is Keyna the Virgin 5. At length she determined to forsake her countrey and find out some desart place where she might attend to Contemplation Therefore directing her journey beyond Severn and there meeting with certain wooddy places she made her request to the Prince of that countrey that she might be permitted to serve God in that solitude His answer was that he was very willing to grant her request but that the place did so swarm with serpents that neither men nor beasts could inhabite in it But she constantly replyed that her firm trust was in the name and assistance of Almighty God to drive all that poysonnous brood out of that region 6. Hereupon the place was granted to the Holy Virgin who presently prostrating her self in fervent prayer to God obtaind of him to change all the serpents and vipers there into stones And to this day the stones in that Region doe resemble the windings of Serpents through all the feilds and villages as if they had been framed so by the hand of the engraver 7. Our learned Camden in his diligent search after Antiquities seems to have visited this countrey being a part of Somersetshire though he is willing to disparage the miracle His words are On the western bank of Avon is seen the town of Cainsham Some are of opinion that it was named so from Keyna a most holy Brittish Virgin who according to the credulous perswasion of former ages is beleived to have turn'd serpents into stones because such like miracles of sporting nature are there sometimes found in the Quarries I my self saw a stone brought from thence representing a serpent rolled up into a spire The head of it stuck out in the outward surface and the end of the tayle terminated in the Center 8. But let us prosecute the life of this Holy Virgin Many years being spent by her in this solitary place and the fame of her Sanctity every where divulged and many Oratories built by her her Nephew Saint Cadoc performing a pilgrimage to the Mount of Saint Michaâ—l mett there with his blessed Aunt Saint Keyna at whose sight he was replenish'd with great ioy And being desirous to bring her back to her own countrey the inhabitants of that region would not permitt him But afterward by the admonition of an Angel the holy Mayd returned to the place of her Nativity Where on the topp of a hillock seated at the foot of a high mountain she made a little habitation for her self and by her prayers to God obtaind a spring there to flow out of the earth which by the merits of the Holy Virgin afforded health to divers infirmities 9. But when the time of her consummation approached one night she by the revelation of the holy Ghost saw in a vision as it were a fiery pillar the base whereof was fixed on her bed Now her bed was the pavement strow'd over with a few branches of trees And in this Vision two Angels appear'd to her One of which approaching respectfully to her seem'd to take off the sack cloath with which she was covered and instead thereof to putt on her a smock of fine linnen and over that a tunick of purple and last of all a mantell all woven with gold Which having done he thus sayd to her Prepare your self to come with us that we may lead you into your heavenly Fathers Kingdom Hereupon she wept with excesse of joy and endeavouring to follow the Angels she awak'd and found her body inflamed with a feaver so that she perceiv'd her end was near 10. Therefore sending for her Nephew Saint Cadocus she sayd to him This is the place above all others beloved by mee Here my memory shall be perpetuated This place I will often visit in spirit if it may be permitted mee And I am assured it shall be permitted mee because our Lord has granted mee this place as a certain inheritance The time will come when this place shall be inhabited by a sinfull people which notwithstanding I will violently root out of this seat My Tomb shall lye a long time unknown till the coming of other people whom by my prayers I shall bring hither them will I protect and defend and in this place shall the name of our Lord
a town and Church calld Llan-lwit contractedly from Llan-iltut not far from Llan-carvan the habitation of S. Cadocus where S. Iltutus diligently preached Gods word and moreover instituted a Colledge of Schollars whom he instructed in learning and piety Among whom the most illustrious was S. Sampson of whom wee shall treat presently and who by his Masters directions embraced likewise a Religious Profession 6. Severall fables and unsavoury Miracles reported in Capgrave touching S. Iltutus deserve to be omitted Neither seems there to be any iust ground for this passage in the conclusion of his life That when his last end approach'd he return'd into lesser Brittany and there in the Citty of Orle after many signs and miracles wrought by him he commended his body to the earth and his Spirit to God on the eight day before the Ides of November For doubtles if he had dyed in Lesser Brittany the Gallican Martyrologe would not have been silent in that particular Wheras it mentions nothing of him but that he was a Disciple of S. Germanus of Auxerre whilst he preach'd against the Pelagians in Brittany that he was the Instructour of S. Sampson Bishop of Dole and of many other illustrious Monks and lastly that he was eminent for the Spirit of Prophecy and many Miracles Which Martyrologe differs in one particular from ours in which he is sayd to have been the Disciple of S. Germanus Bishop of Paris not of Auxerre XXVIII CHAP. 1.2 Of S. Sampson 3.4 Of S. Piro 5. S. Sampson an Arch-bishop in Brittany and where 6. c He caries the Pall to Dole in Lesser Brittany which Church therefore pretended an exemption from Tours 8. Of S. Conaid or S. Mein 1. AS touching S. Iltutus his Disciple S. Sampson he was born in Great Brittany in the Province of the Dimetae or South-wales now calld Glamorganshire He descended from Noble parents His Fathers name was Amon as we read in B. Vsher and his Mothers Anne who was born in the next Province calld Venetica from the cheif Citty Caer-guent or Venta Silurum His parents having liv'd many years childlesse at last by their frequent fasting Alms and prayers obtained him of God 2. In his younger years he became a worthy Disciple of S. Iltutus saith Pits from Leland from whom he learn'd human knovledge integrity of life and Monasticall institution in a Monastery which a little before he had founded by the assistance of a Holy man calld Piro 3. Concerning this Holy man we read in Vincentius this testimony There was saith he a certain Island not far distant from the Monastery of S. Iltutus in which another Monastery was built by a holy man named Piro Thither did S. Sampson hasten by Gods guidance and the advice of his Master S. Iltutus and there did he lead a perfect and Angelicall life He was in his conversation aâ—iable persevering in good works and vigilant in prayer c. Not long after Piro being prevented by Death the Holy man Sampson was by the unanimous suffrages of the Convent chosen Abbot This Election by B. Vshers computation was made in the year of Grace five hundred and thirteen And eight years before when S. Petroc as hath been said came into Cornwal the rustick Pagans living there gave him notice of the sanctity and austere life of this Holy man who then liv'd not far from thence a solitary life 4. Four years after he had been chosen Abbot saith B. Vsher by the permission of the Holy Bishop Dubricius he went into Ireland in the company of certain Scotts who in their return from Rome came thither His stay in Ireland was not long for he was present at the Synod of Brevy in the year of our Lord five hundred and nineteen 5. He was afterward ordain'd and consecrated an Arch-bishop in Brittany but neither the time nor place can assuredly be defined But that S. Sampson a Brittish Arch-bishop went out of this Island into Lesser Brittany and caried over with him the Pall which was the ensign of his dignity is certain beyond all controversy A great debate there was in the time of Pope Innocent the third whether the Pall was tranferd from York or from Menevia Mathew Paris declares his opinion that it was from York But Giraldus Cambrensis in his Dialogue concerning the Church of Menevia relating this controversy brings in Pope Innocent thus obiecting in the behalf of the Church of York Yea but this Sampson Bishop of Dole as the tradition is had formerly been Arch-Bishop of York Wherto Giraldus thus answers Saving your Reverence the case is otherwise for the History of the Church of Dole affirms him to be ours at Menevia and to have relation to no other Church in Brittany Hence it is that in the Sequence sung in that Church on the Festivity of S. Sampson it is expressly said That the Prelate of Menevia was transferd to the supreme Dignity of the Church of Dole As for the Advocats in behalf of the Church of York they are deceived by an equivocation of the Name because in their Records they find the name of an Arch-bishop Sampson And another plea which those of York had for their cause was a supposititious Prophecy of Merlin That the dignity of London should adorn Canterbury And the seaventh Pastour of York should be honour'd in Lesser Brittany 6. The debate therfore is generally concluded to the advantage of the Church or Menevia in which S. Sampson is supposed to have succeeded in the place of Kinorus who was next to S. David Now the Church oâ— Menevia being a Metropolitan Church enioying all the Priviledges of the Church of Caer-leon the Archbishop thereof by consequence wore a Pall the Ensign of that Dignity Which Pall was by S. Sampson caried over to Dole in â—esser Brittany in the year of Grace five hundred sixty six at which time the whole Province of Menevia was almost depopulated by a raging pestilential disease as hath been observed by Roger Hoveden Harpsfeild Sigebertus and others the Holy Bishop was unwilling to avoyd the danger But his freinds being urgent he took ship and landed in Armorica 7. Being arrived there he was admitted into great favour by Childebert then King of France and with his licence and contribution founded a Monastery where he lead a life wholly employ'd in Divine meditations and by his most holy example and admonitions directed many Disciples in the same way Thus we read in the Gallican Martyrologe 8. S. Sampson in his voyage took with him a companion of suitable holines call'd S. Conaid vulgarly by the French named S. Mein who probably is the same which otherwise is is stiled S. Mevennius whose life hath been written by Roland à Nova-Villa by whom he is stiled the son of a Noble man of Great Brittany living in the Region of Venta or Caër-guent in CaÌ„bria S. Sampsons countrey That he receiv'd good education having been by
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
to the Faith and likewise strengthned in the same Faith and Love of Christ many who before beleived 3. Supposing it may be for the Readers edification I will not neglect to set down here at large some of those wonderfull visions which in an Excesse of mind our Lord revealed to him concerning the state of soules after death Which visions saith Saint Beda he himself would sometimes declare but only to such as out of a desire of compunction asked him 4. This holy man saith the same Authour was descended from a most Noble family among the Irish Scots but was much more Noble for the vertues of his mind then his blood From his very child-hood he carefully gave himself to reading holy Books and practising Religious austerities and which most became Gods Saints whatsoever good things he learnt by reading he was solicitous to expresse in his practise 5. To be breif in processe of time he built himself a Monastery to the end he might more freely and without interruption attend to heavenly meditations Where on a certain time falling into an infirmity he was rapt from his body and in that Extasy which continued from Evening to Cockcrowing he was favoured with the sight of troops of Angels and the hearing the Hymns of Praises which they sung to our Lord. And among other particulars he was wont to relate how he heard them distinctly to chant these verses of the Psalm The Saints shal goe from vertue to vertue And again The God of Gods shall be seen in Sion 6. Three days after being again in an Extasy he saw yet more glorious apparitions of Angels and heard Divine Lauds sung by them more solemnly Moreover there were discovered to him very earnest contentions of Wicked Spirits who by many accusations of a certain Sinner lately dead endeavoured to stop his passage to heaven but by reason the Holy Angels protected him they could not effect their desire 7. Now if any one desires to be more accuratly informed in all these particulars touching the malicious subtilty with which the Devils layd to the Mans charge all his actions idle words and even his very thoughts as if they had them written in a Book as likewise severall others some ioyfull others sad which he learnt from the Angels and glorified Saints which he saw among them let him read the Book of this Saints life and I doubt not he will receive thereby much spiritual edification Amongst all which I will select one passage to putt in this History from which many may receive proffit 8. On a certain time being elevated in Spirit he was commanded by the Angels which conducted him to look down upon the Earth whereupon bowing his eyes down ward he saw as it were a darke valley under him in a very low bottom He saw likewise in the aire four fires not much distant from one another And asking the Angels what fires those were he was told that those were the fires which now inflamed the world and would in the end consume it The first was the fire of Lying when we doe not perform what we promised in Baptism to renounce Sathan and all his works The second was the fire of Covetousnes when we preferre worldly riches before the love of heaven The third was the fire of Dissension when we are not affraid to offend our neighbours even for things of no moment The fourth was the fire of Iniquity when we make no conscience to robb or cousen those who are weaker then our selves Now these four fires encreasing by little at last ioynd together and became an immense flame And when they approached near them Fursey was afraid and sayd to the Angel Sir behold the flames come close to us But the Angel answered Fear not for since thou didst not kindle this fire it will not burn thee For though this flame seems to thee great and terrible yet it tryes every one according to his Merits so that the concupiscence which is in any one shall burn in this fire For accordingly as every one being in the body is inflamed by unlawfull pleasure so being loosd from his body shall he burn by condign torment Then he saw one of the three Angels which in both these visions had been his conductours goe before the other and divide the flame and the other two flying on each side of him which defended him from the danger of the fire He saw likewise many Devils flying through the fire and kindling war against the just These malign Spirits pursued him likewise with accusations but the good Angels defended him And after this he saw greater numbers of blessed Spirits among which some were of his own Nation Preists who had well discharged their Office as he had heard by report By these he was informed of many things very proffitable both to himself and all who are willing to attend to them When they had finished their speeches and were returned to Heaven with the rest of the Angels there remaind only with Saint Fursey the three Angels mentioned before who were to restore him to his body And when he came close to the foresaid great fire one of the Angels divided it as before But when the Man of God was come to a dore which stood open among the flames the Vnclean Spirits snatching up one of those whom they were tormenting in the flames and casting him against him touched him and burnt his shoulder and one of his cheekes He knew the man and remembred how when he was ready to dye he had received of him a garment But the Angel laying hold of him cast him back into the fire But the Devil answered Doe not cast him back since you have once received him For as you have taken the goods belonging to a Sinner so you must be partakers of his punishment But the Angel replied He took not that out of covetousnes but for saving the mans soule After this the burning ceased and the Angel turning himself to Saint Fursey said The fire that thou hast kindled has now burnt thee For if thou hadst not received money from this man who is dead in his sins thou hadst not tasted of his torments Many other discourses he made giving him wholesom instructions how he should deale with such as repented at their death 9. Saint Fursey being afterward restored to his body caried visibly in his shoulder and cheek all his life time the marks of the burning which he had suffred in his soule c. There remains alive to this day an ancient Monk of our Monastery who is wont to tell us that a man of great integrity and veracity assured him that he saw Saint Fursey himself in the Province of the East-Angles and from his own mouth heard him relate his Visions Adding that it was in the time of a very sharp frosty winter and yet the Holy man wearing only a single sleight garment whilst he related these things yet partly by the extreme fear and sometimes great
proceeded out of the same family S. Edilburga the naturall daughter of King Anna Saint Sedrido daughter to King Anna's wife Hereswida by another husband and Saint Eartongatha neice to them both being daughter to Earcombert King of Kent and his wife Saint Sexburga These three Holy Virgins though they dyed in severall years yet since Saint Beda ioyns them together we will here follow his example placing their Gests this year of Grace six hundred and sixty in which S. Sedrido according to our Martyrologe dyed 3. They all out of a desire of a more strict and perfect life went over into France by reason that as yet there were not in Brittany many Monasteries for Religious Virgins and there betook themselves to the Monastery of Saint Phara whom formerly Saint Columban had instructed in Piety and a love of Christian Perfection The relation which Saint Beda gives of them is as followeth 4. Eartongatha the daughter of King Earcombert and S. Sexburga was a Virgin of eminent vertues as became the offspring of such parents She spent her life in our Lords service in a Monastery of France built by the most illustrious Abbesse S. Phara in a place called Brige or Brye For at that time by reason there were not many Monasteries erected in Brittany it was the custome for many parents in this Island to send over their daughters into French Monasteries there to be instructed in piety and consecrated to our Lord especially in the Monasteries of Brige Cale or Chelles and Andilegum In the number of such noble Virgins so sent into France was Sedrido daughter of the wife of Anna King of the East-angles and likewise Edilburga a naturall daughter of the same King Both these Virgins for the merit of their vertues though strangers were constituted Abbesses of the Monastery of Brye now called Pharmonstier And hence may those Writers be corrected who place Saint Sedrido in the Monastery of Chelles which as yet was not built by the Holy Queen S. Bathildis 5. Therefore Andrew Saussay in his Martyrologe on the seaventh of December truly writes concerning Saint Phara and these Virgins after this manner The Father of Saint Phara being at last better advised built for her a Monastery in the forest of Brye in a place then called Eboriacum but afterwards it took the name of Pharmonstier from the said Holy Abbesse She being settled there by the odour of her Sanctity drew many other devout Virgins thither over whom she becoming a Mother excelled them more in Grace and vertue then in her preeminence and dignity And indeed so great was the some of her Sanctity that great numbers of Noble Virgins yea and Princesses out of all the Provinces of France yea Germany England and Ireland contended to be there received and to those being inflamed with Divine love she communicated her own vertues and Graces Among those devout Virgins the most renowned for Piety was Edilburga naturall daughter of Anna King of the East-angles who after the death of Saint Phara supplied her Office in the government of the Monastery and by the divine progresse of her life deserved to be inscribed in the number of Saints after her death Where succeeded her in the same Office her neece Saint Earthongatha daughter of Earcombert King of Kent a worthy branch and well beseeming so noble a Stock for she flourishing with eminent piety and vertue served our Lord there till her death in wonderfull purity both of body and Spirit 6. Our Martyrologe seems to make Saint Sedrido the immediate Abbesse of Pharmonstier after S Edilburga and after her S. Earthongatha is supposed to have succeeded though her name which is strange be there omitted And as touching S. Sedrido her commemoration in the French Martyrologe is on the tenth of Ianuary in these words On that day is celebrated the memory of S. Sethrida Virgin in the Monastery of S. Phara in the territory of Brye Who being an English Lady out of zâ—ale to Perfection came to the same Monastery where she professed a Religious state and having consummated the course of an Angelicall life upon earth departed to the heavenly society of Holy Virgins Her praises are written by venerable Beda 7. We must not here omitt what the same Saint Beda writes concerning S. Earthongata Many things are related very miraculous by the inhabitants of that territory concerning this Holy Virgin But we will onely mention breifly her death and the wonders succeeding it When the day approached in which she was to be called out of this world to eternall happines she went about the Monastery visiting the Celles of the Religious Virgins especially such as were more ancient and eminent for piety to whose prayers she humbly recommended her self not concealing from them that she was taught by revelation that her departure was at hand The manner of which revelation was sayd to be this She saw a great troop of men in white garments enter the Monastery and asking them what they sought for there their answer was That they were sent thither to receive and carry back with them a precious Medall of gold which came thither out of Kent Now on the same night toward the end whereof near break of day she passed from the darknes of this world to the heavenly Light many of the Monks whose lodgings were adioyning to the Monastery report that they heard distinctly a Melody of Angells singing and a noyse as it were of a great multitude entring the Monastery Whereupon going forth to see what the matter was they saw a wonderfull great Light from heaven in which that holy soule when delivered from the prison of her body was conducted to eternall ioyes They add many other wonders hapning the same night which we pursuing other matters leave to their relation 8. The Sacred body of the Virgin and Spouse of our Lord was buried in the Church of the Protomartyr S. Steven Three days after they having a mind to take up the Stone which covered her Sepulcher and raise it higher as they were busy about this a sweet odour of so wonderfull fragrancy evaporated from beneath that it seemd to the Religious men and Sisters there assisting as if a cellar full of precious bauâ—m was then opened Thus writes S. Beda touching S. Earthongata 9. And concerning S. Edilburga he addes Likewise S. Edilburga formerly mentioned the Aunt of S Earthongata by her Mother she likewise preserved the glory of perpetuall Virginity with great purity and perfection and of how eminent merits she was appeared yet more after her death In the time whilst she was Abbesse she began the building of a Church in the Monastery to the honour of all the Apostles where her desire was to be buried But death snatched her away before half the building was finished notwithstanding she was buried in the same place where she had desired After her death the Monks who had care of the Monastery employd their minds in other matters so
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
inviolate for many years 5. King Ethelred having thus repaired the breaches formerly made in his Kingdom expelled out of his Province Winfrid Bishop of Lichfeild and Successour to the Holy Bishop Ceadda for that he had favoured the party of King Egfrid The exiled Bishop therefore passing over the Sea was driven on the shore of France where he fell in to the hands of Theodoâ—ick King and Ebroin cheif Commander of the Franks to whom as hat been sayd a Message had been sent toâ—â— apprehend the Holy Bishop Wilfrid These therefore by a mistake of the name of Winfrid for Wilfrid slew the said Bishops attendants and suffred him after he had been pillaged of all things to goe his way So dearly did he pay for the affinity of his Name to Saint Wilfrid Thus writes William of Malmsbury In whose narration this difficulty appears that Theodorick King of the Franks is declared a persecutour of Saint Wilfrid who a little before is said to have entertaind him with all kindnes But the same excuse is here to be made for him which heretofore was made for Saint Bathildis Queen Regent of France to whom some Writers impute the murder of the Holy Bishop Dalphinus not that she was guilty of it but because it was done during her Regency by the cruelty of Ebroin who had the whole power of the kingdom in his hands IV. CHAP. 1.2 c. A wonderfull Miracle shewing the efficacy of the Holy Sacrifice of the Masse 1. IT would be a fault in this place to omitt a wonderfull accident which befell in the late bâ—ttell where the young Prince Elwin was slain by which Almighty God was pleased to declare the efficacy of his servants Prayers especially during the solemne Sacrifice of his Church The fact is upon good testimony related by S. Beda in the manner following 2. Among others saith he there was in the said battell one of the Princes soldiers named Imma slain at least in opinion This soldier all that day and the night following lay among the other dead bodies as if he had been slain but at last his Spirit returning he sate up and as well as he could bound up the wounds he had received Then resting himself awhile he raised himself on his feet and began to walk away with an intention to find out if possible some freinds who might take care of him As he was going away he was mett with and taken by some of the enemies the Mercians and brought to their Captain a principall Officer of King Ethelred who examined him what he was The poore man was a fraid to acknowledge himself a soldier therefore he answered that he was a poore country-man who had a wife and was come in this expedition with severall others of the like quality to bring provision to the Army Vpon this answer the Officer commanded that care should be taken of his wounds and when they began to be almost cured he made him every night to be putt in chains to prevent his running away 3. But no chains could hold him for after they were gone which had putt the chains upon him they presently fell off And the cause of this wonder was this He had a Brother named Tunna a Preist and Abbot of a Monastery in a certain town which at this day from his name is called Tunnacestir This Abbot having heard that his brother was slain in the late battell came himself to search for his body and having found another in all regards very like to his he caried it to his Monastery and there buried it honourably Moreover he took care that severall Masses should be said for the pardon of his sins and by vertue of those Masses it came so passe that no bands could hold him but they presently fell loose from him 4. In the mean time the Officer whose Prisoner he was began to ask him How it came to passe that he could not be bound Whether he had about him certain Charms which as some think have a power to untye all bands His answer was that he was utterly ignorant of such unlawfull arts But said he I have a Brother in mine own countrey and I am assured that he thinking I am slain says frequent Masses for mee so that if I were now in the other world I doubt not but my soule by his intercession and prayers would be absolved from all pains 5. After he had continued a good space a Prisoner to the said Officer those who guarded him observed by his countenance gesture and speeches that he was no countrey-peasant but a person of quality Thereupon the Officer calling him aside privatly enquired more diligently who he was withall promising him that if he would simply declare his condition he would not use him any thing the worse He then plainly manifested to him that he was a servant of the King of the Northumbers Whereupon the Officer replied I did assure my self by the manner of thy speech that thou wert not of a base condition And now thou deservest to dye in revenge of all my brethren and kinsmen who have been slain in the battell but because I will not break my promise I will not kill thee 6. Assoon therefore as he had recovered health and strength the Officer sold him to a certain man at London called Freson But neither could he be bound by his New Master for after try all of severall sorts of bands and chaines they became all unloosed When he therefore who had bought him perceived that he could not be restained by fetters he gave him permission to redeem himself if he could For commonly after nine of the clock in the morning the usuall time of Masses his bands were untyed Vpon this offer the Prisoner was suffred to depart having first given his promise by oath that he would either send the money agreed on for his ransome or return and yeild himself a prisoner again He went therefore from London into Kent to King Lothere Nephew to the famous Queen Ethelreda by her Sister who likewise had formerly been a servant to the sayd Queen and from him the Prisoner received the money appointed for his ransome which according to promise he sent to his Master 7. Being thus free after some time he returned to his Countrey and coming to his Brother the Abbott he related to him particularly all the accidents both good and bad which had befalln him and then perceived that his chains for the most part had been loosed precisely at the howers in which Masses had been celebrated for him and moreover that many other commodities and comforts had befalln him from heaven in his dangers by his Brothers prayers and the Oblation of the saving Sacrifice 8. Very many persons being informed from the foresaid person of these particulars have been much kindled in their Faith and devotion to pray give almes and Offer holy Sacrifices for the deliverance of their freinds who were departed this life For hereby they perceived that
world that he had seen many things some extremely horrible and others wonderfully pleasant and ravishing which are concealed from the rest of mankind 5. Now the account which he gave of his Visions was on this manner A certain person brightly shining in his face and vestments conducted mee and wee walked together silent as it seemed to mee towards the place where the Sun rises in high Summer Thus walking together wee came to a place where there was on our left hand a valley of a vast depth and breadth and the length of it seemed infinite One side of this valley was terrible with its burning flames and the other no lesse intolerable for the bitternes of the cold blasts hayle and snow driving through it And both these places were full of mens soules which seemed to be â—orcibly tossed from one side to the other For those which were in the fire not being able to endure its scorching leaped into the horrible cold and not â—inding ease there they leaped back into the unquencheable flames Having observed an infinite number of deformed soules thus tormented with an interchangeable viâ—â—issitude of tortures without any respite of ease I began to think that this place surely was Hell of whose intolerable torments I had oft heard Preachers speak But my â—onductour who went before mee answered these my thoughts saying Doe not entertain such an imagination for this is not Hell as thou thinkest 6 But when he saw mee affrighted with so â—orrible a spectacle he conduâ—â—ed mee leasurely somewhat further where I saw all places round about mee become obscure and at length filled with utter darknes Into which when wee were entred the darknes was so thick that I could see nothing but the shape and vestment of my Conductour And as wee went on further in this shady darknes on a sudden there appeared before us frequent globes of hideous flames ascending out of a deep pitt and again falling down into it 7. When I was come thither presently my Guide vanished out of sight leaving mee done in the midst of this darknes and horrid spectacle But when the said globes of fire without any intermission mounted up and again fell down I perceived that they were full of human soules which like sparks of fire caried up by the smoke were sometimes cast upward and then drawn back by the vapours of fire Moreover an unexpressibly noysom stink belched out by those vapours filled all the dark spaces round about As I was thus standing still in a terrible fright being uncertain what to doe whither to goe and what would be the end of all this I heard behind my back a most horrible noyse as of persons wailing in unutterable misery and also at the same time I heard others loudly and scornfully laughing as the rude vulgar people are wont to doe when they insult over their captive enemies When this Noise came nearer to mee I perceived a troop of wicked Spirits haling into the midst of that darknes the soules of men which wofully cryed out whilst the others burst forth into laughters And among these soules I could distinctly see that one was shaved like an Ecclesiasticall person another was a lay-man and a third was a woman These unhappy soules thus haled along by those spitefully malicious Spirits at length were plunged into the midst of that burning pitt Into which after they were descended a good way I could no longer distinctly hear the wayling of men and laughing of Devills but only had in mine eares remaining a confused promiscuous sound 8. In the mean time certain obscure Spirits ascended out of that fire-vomiting pitt which approached mee on all sides and with flaming eyes and stinking fire issuing out of their mouths and nostrills vexed mee greivously Moreover with fierie pincers which they held in their hands they threatned to catch mee but for all that though they frighted mee they had not the boldnes to touch mee Being thus on all sides encompassed with darknes and enemies I turned mine eyes every way to see if there were any one to deliver mee At last there appeared by the way which I had passed some thing that shone like a stars which encreasing and approaching nearer and nearer assoon as it came to mee all those hatefull Spirits which had endeavoured with their fiery pincers to lay hold on mee were dispersed and fled 9. Now he whose coming drove away these Spirits was the same who at first had been my Conductour Who presently after turning his steps more southerly toward the East ledd mee out of that darknes into a clear and lightsome aire In which after we had walked awhile I saw before us a mighty wall of the length and height whereof every way I could see no end I began then to marwell to what purpose we should goe to that wall in which I could discover neither dore window nor any other passage But being come to it presently I know not by what means we found our selves on the top of it And there appeared to mee a most large pleasant feild so replenished with all sorts of odoriferous flowers that the sweet fragrancy of them immediatly took away all the former stench of the dark fiery furnace And so great was the light there on all sides that it far exceeded the brightnes of midday Moreover there were in that feild innumerable assemblies of men in pure white garments all reioycing and singing Now as he ledd mee among these happy Quires I began to think that this might be the Kingdom of Heaven which I had oft heard preached of But he again answered to any thought No this is not Heaven as thou supposest 10. And as wee passed on in our progresse I saw before mine eyes a far greater and more pleasant Light then wee had seen before and in that Light I heard a most sweet Melody of persons ioyfully singing and so wonderfull a fragrancy of a most sweet odour issued from thence that the former sweetnes which before seemed excessive to mee now I very meanly esteemed As likewise the former light compared with this appeared almost obscure Now when I was in a hopefull expectation that wee should enter into this Blessed place my Guide made a stopp and presently turning his steps he lead mee back again the way that wee had come 11. And when in our return wee were come to the ioyfull mansions of those inhabitants cloathed in white garments he said to mee Duest thou know what all these things are which thou hast seen I answered No. He replied That valley which thou sawest so terrible by the scorching flames and horrible frosts is the place in which those soules are to be tryed and afflicted which having delayed to confesse and amend their sins at the very point of death retire for safety to Repentance and so depart out of the body These because even in the last moment of their lives they confessed and were contrite for their sins they shall all at least
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
torments which soules would sometimes sitt on the brink of the pitts in some refreshment and anon with great wayling fall into the flames again And one of the Angells told him that such a short vicissitude of rest did signify that God after the last iudgment would give perpetuall rest to those poor soules 11. Now under those Pitts there were others infinitly lower whence said he I heard a most dreadfull and inexpressibly horrible groning and shreiking of soules such as to which our Lord would never extend his mercy but everlasting flames shall torment them 12. He saw likewise a place of admirable deliciousnes in which there was a glorious multitude oâ— persons wonderfully beautifull and reioycing with inexpressible ioy who invited him if it were possible to come to them and partake of their happines And from that place there was exhaled a most odoriferous fragrancy which was nothing but the breath issuing from those happy and ioyfull soules This place the Angells sayd was that so much spoken of Paradise of God 13. And not far from this delicious place he saw a terrible River which flowed with fire and pitch over which there lay a narrow plank instead of a bridge towards which those happy soules made great hast to the end that passing over it they might arrive on the other bank to another place infinitly more glorious and happy then the former And some of them without any wavering or difficulty soon passed over but others slipping aside fell into that horrible River some only to the knees others to the arm-pitts others quite plunged over head yet every one of them came out much more beautifull and glorious then before they fell in And one of the Blessed Angells said These are such â—oules as when they ended their mortall life were staind with some not very heynous sins and therefore stand in need of Gods mercy that they may be perfectly purified before they be admitted to his presence 14. Beyond that River he saw the walls of a Citty of an unmeasurable length height shining like the Sun and he heard the Angells saying This is that Holy and glorious Citty the Heavenly Ierusalem in which those pure soules shall reioyce for ever and their glory therein shall be so immense that for the incomprehensible splendour no eye can look upon them 15. The man likewise told mee that among others he saw the soule of a certain Abbot lately dead which seemed of great beauty which notwithstanding was seised on by the Wicked Spirits crying out earnestly that he belonged to them But one of the Angells sayd O you wicked wretches I will presently shew you that you can have no power ovrr him Then immediatly there appeared a great multitude of white shining soules which cryed out saying This man was our Teacher and Instructour and by his exhortation gained us to God by the merit of which charity he is rescued from you and therefore manifestly can not belong to you And with these soules the Angels ioynd in their contention with the other infernall Spirits by which assistance of the Angels that soule was delivered Then one of the Angels shâ—rply rebuking the Devills sayd Take notice that without any right or title at all you have layd hold on this soule therefore be gone from hence into everlasting fire Assoon as he had sayd this immediatly those Wicked Spirits with greivous houling cast themselves into those horrible pitts But a while after there came out others which renewed the contention about the merits or demerits of soules 16. He sayed moreover that at that time he could discern the different merits and condition of men yet alive And that those who kept themselves free from crimes were manifestly in Gods favour and defended from all danger by Angells to whom they were united and in a sort allyed by Charity But to those who polluted themselves by heynous sins there was continually associated a Wicked Spirit always inâ—iting them to sin And after every sin committed by them in thought word or deed this Wicked Spirit would make it known to other Infernall Spirits at which they would reioyce and immediatly the former Evill Spirit would return to his Office oâ— tempting 17. Particularly he told mee that he then saw a mayd yet alive who grinding in a mill saw near her lying a new distaffe curiously carved which belonged to another woman and this distaffe because it pleased her she stole Then those wicked spirits with ioy declared this theft to their companions bidding them take notice of it 1â— He added saying I saw the soule of a certain Brether newly dead to whom I gave assistance during his sicknes and assisted at his buriall and he at his death charged mee to require in his name of his brother that for the comfort of his soule he would give freedom to a certain captive mayd But his Brother through avarice refused to perform his request for which the foresaid soule with greivous sighs complaind of his brothers hard-heartednes 19. He likewise testified concerning Ceolred King of the Mercians who at the time of these visions was certainly alive Him he saw defended from the violence of Devills by Angells who held over his head a certain Vmbrella like a large book But the Devills panting with earnestnes besought the Angells to take away that defence and give him up to their fury for they layd to his charge a multitude of most horrible crimes for which sayd they he is designed to everlasting torments in Hell Then the Angells with sad countenances sayd Alas alas this wretched sinner can be defended no longer neither can we afford him any further assistance so great and unpardonable is his guilt and impenitence Having sayd this they removed the defence from over his head and immediatly those infernall spirits more in number then all creatures now alive in the world with shoutings and ioy layd hold on him tore him incessantly with severall sorts of torments 20. At length the Angels commanded the person who being rappd from his body saw and heard all these things in a spirituall vision that he should without delay return to his own body and that he should confidently manifest all these things to such as with a good intention asked him but by no means to unbeleivers or deriders They likewise charged him to discover particularly to a certain woman dwelling a great way off all her sins committed by her withall signifying to her that if she would she might yet by Pennance and satisfaction recover the favour of Gtd. But in the first place they commanded him to reveale all these visions distinctly to a certain Preist named Buggan and according to his instructions declare them to others That he should also confesse to the same Preist all those his own sins of which he had been accused by the Vnclean Spirits and according to his iudgment correct and amend them And for a proof that it was by an Angells command that he
had recourse to him he should tell the Preists that for the Love he bore to God he had worn the space of many years an iron girdle about his loyns a thing which no man alive knew of 21. To conclude he told mee that whilst he was separated from his Body he had such a horrour and hatred against it that in all his Visions he saw nothing so odious to him or so contemptible and that evaporated so filthy a stink except the Devills and the flame in which they were tormented as his own body Yea seeing the care and kindnes which his brethren and fellow-servants expressed to his hatefull body he had a horrour therefore to approach to them However being commanded by the Angells he was forced to return to his body and this he did at break of day having left it a little after mid-night 22. After he was restored to life it was a full week before he could see any thing for his eyes were full of Blisters and blood issued out of them And afterwards all proved to be true which had been told him by the Angels touching the devout Preist and sinfull woman Likewise the sudden death presently following of the wicked King Ceolred confirmed too well the truth of those things which were seen touching him 23. Besides these there were many other like things represented to him in his vision which he could not distinctly call to mind and indeed he professed that his memory afterward was nothing so retentive as formerly Now all these particulars which at your earnest request I have here written were related by him not to mee alone for there were three Religious and venerable Monks present with mee who doe here ratify by their subscriptions the truth of this Writing Farewell truly holy Virgin c. 24. Such is the tenour of S. Boniface Epistle and accordingly as S. Gregory observes thus does the Divine Goodnes in his great mercy dispose that some even after their death doe return presently to their body to the end that by seeing they might be induced to fear the torments of Hell which having heard from others they would scarce beleive XXV CHAP. i. 2. c. Death of King Ceolred to whom Ethelbald Succeeds who according to his promise to S. Guthlac builds the Monastery of Croyland 1. IN the year seaven hundred and sixteen after our Lords Incarnation Ceolred King of the Mercians by his incestuous lasts sacriledge and other crimes having filled up the measure of his sins by his fearfull death too well confirmed the truth of the foregoing Propheticall Vision concerning him William of Malmsbury only writes in generall concerning it saying Ceolred miserable in his immature death after a raign of only eight years was buried at Lichfeild leaving his wife Queen Wereburga a widow who became a Religious woman and afterward an Abbesse His heyr and successour in the Kingdom being Ethelbald grandchild of Alwi brother to King Penda 2. But Saint Boniface writing to this New King Ethelbald and deterring him from impiety by the sad example of his Predecessour thus describes his miserable death Colred says he thy Predecessour a ravisher of Consecrated Virgins and infringer of Ecclesiasticall priviledges whilst he was splendidly feasting with his Nobles the infernall Spirit seised on him and forced from him his soule without Confession or any Sacrament as he was talking with the Devill and blasphemously detesting God and Divine Law By which expression that learned and famous Saint reckons among the most heavy and terrible punishments of a soule to depart out of the world not purified by Confession nor armed with its last Viaticum the Sacrament of our Lords Body 3. The Successour of Ceolred in the Kingdom of the Mercians was as hath been sayd Ethelbald to whom Saint Guthlac had promised it not long before And he likewise delayd not the same year to perform the promise he had made to the Saint by building and richly endowing the Monastery of Croyland Concerning which Ingulphus a Monk and Abbot of the same Monastery thus writes King Ethelbald perceiving that his dear Father and comforter Saint Guthlac became glorious by many Miracles with great ioy and devotion went to the place of his buriall and having now gott the kingdom promised by the Holy-man he entirely accomplished whatsoever he had promised him whilst he was alive For presently sending for a Monk of Evesham named Kenulph a man of noted piety he gave unto him the whole Isle of Croyland that he might there build a Monastery and gather a Congregation of Monks to serve God for ever Which Monastery he entirely freed from all secular charges and customes Of which Grant he made them a Charter signed and subscribed by his Bishop Nobles A Coppy of which Charter is there by the same Authour recorded 4. In the â—ame Charter is containd a measure of the Land by him given for the Isle of Croyland is there described to be four leagues in length and three in breadth To which were added two adiacent Marisnes the one being two leagues in length and one in breadth and the other each way two leagues Moreover for the building of the Monastery he gave out of his treasury the first year three hundred pounds and for ten years following one hundred pounds yearly 5 But this devout King thus far only was able to accomplish his vow this first year that he assigned the place for building the Monastery together with the lands and possessions annexed to it But to erect so vast a building on a soyle so fenny and yeilding required strange industry and labour Which how it was performed the same Authour thus describes Because Croyland was a fenny soyle as the name imports for it signifies a crude muddy ground and therefore could not sustain a stone-building of any considerable bulk the foresaid King took order that innumerable vast piles of oak should be forcibly driven deep into the earth and that solide earth should be brought in boats from a place called Vpland nine miles distant from thence which Neâ— earth was mixed with the morish soyle and layd over the said piles And thus whereas S. Guthlac had formerly contented himself with a woodden Oratory the King began and consummated a magnificent Church of Stone thereto building a Monastery which he enriched with possessions and all sorts of ornaments and during his whole life loved that place most tenderly And since this first foundation that Monastery never wanted Religious persons to inhabit it to this day that is till the Norman conquest at which time the sayd Authour lived 6. The first Abbot of that Monastery is in the forenamed Kings Charter called Renulphus sent for out of the Abbey of Evesham But besides the Monastery there was a little Hermitage in which S. Guthlac lived Who being demanded who should succeed him therein answered That it was a person who when that question was asked was a Heathen Idolatour His name was Cissa who
being afterward converted betook himself to an Anachoreticall Life and succeeded S. Guthlac in his solitude XXVI CHAP. 1.2 3. The unhappy death of Osred King of the Northumbers 1. IN the kingdom of the Northumbers the same year dyed King Osred after he had raigned eleaven years And as he resembled the Mercian King Ceolred in his life so he did in his unfortunat death likewise Therefore S Boniface in his Letter to King Ethelbald who notwithstanding his good beginning fell afterward into the crimes of incest and sacriledge to deterre him from pursuing such sins makes use not only of the unhappy end of his Predecessours Ceolred as hath been declared but likewise of this King Osred his neighbour The words of his Epistle are these 2. Since the time saith he that Saint Gregory sent from the See Apostolick Preachers of the Catholick Faith into Brittany the Priviledges of Churches have remaind unviolated to the times of Ceolred King of the Mercians and Osred of the Deiri and Bernicians These two Kings by the Devills instinct not only practised but by their example taught others publickly to practise in this kingdom these two horrible sins the viâ—lating of consecrated Nunns and infringing the Priviledges of Monasteries For which by the iust iudgment of God they have not only been cast down head-long from the height of Regal authority but being prevented by an immature and terrible death they are separated from everlasting Light and plunged deeply in the bottom of Hell For first as touching your Predecessour Ceolred c. as before And Osred who likewise was a Sacrilegious adulterer and â—avisher of holy Virgins the infernall Spirit never ceased to agitate and impell him from one excesse to another till he made him loose his kingdom youthfull life and soule likewise by a dishonourable death To these may be added a third exaÌ„ple for Charles the late King of the Franks who was an invader and consumer of the revenews of Monasteries was at last consumed by a tedious tormenting sicknes and fearfull death following it 3. As touching the manner of King Osreds death all that we can find in our Ecclesiasticall monuments is that in a combat near unto Mere he was unfortunatly slain by the treason of his kinsman Kenred the son of Cuthwin who succeeded him in the government of the kingdom but enioyd the price of his impiety only two years XXVII CHAP. 1.2 The happy death of the holy King Ethelred 3 And of Saint Egwin Bishop of worcester 1. BVT there were two illustrious persons in Brittany whose deaths this year were as precious and happy as those of the two forenamed Princes were miserable These were Ethelred who had quitt the throne of the Mercian Kingdom to spend the remainder of his Life in the solitude and austerities of a Monastery And Egwin the famous Bishop of Worcester founder of the Noble Monastery of Evesham 2. Concerning the former Florentius of Worcester thus breifly writes Ethelred late King of the Mercians after he had been Abbot of the Monastery of Bardeney built by himself this year departed this life and entred into the ioyes of eternall felicity tranquillity and Light He was buried in the same Monastery called Bardeney by William of Malmsbury who affirmeth that many ages it was famous for the Sanctity of the Religious Monks living in it and its plentifull endowments especially after that King Ethelred there took the Crown of Monasticall Toâ—sure In the Church of the said Monastery his Monument is seen to these times Wee doe anniversarily celebrate his Memory among Saints on the fourth of May. 3 In the next place the happy and holy death of Saint Egwin Bishop of Worcester is from the Authour of his life thus described by Harpsfeild When Saint Egwin 〈◊〉 come to the extremity of his mortall life he called together his Monks and children whom he had begotten to God and said to them My Brethren I have lived thus long amongst you and I am not ashamed that I have so lived for I have done what good I was able though all I have done is very small What you are to doe and what to avoyd I have frequently and in all the manners which seemed to mee expedient informed you Having therefore shewed you the only right way I beseech you to walk in it and let not any vain shadow of present felicity seduce you out of the way for it quickly vanishes and never remains in the same state Our Lord who is the way Truth and life remove from you the way of iniquity and instruct you in the way of his iudgments Thus being full of vertues he departed to our Lord on the third day before the Calends of Ianuary in the seaven hundred and twentieth year of Grace leg 16 And he was buried in the Monastery of Evesham founded by himself After his death God was pleased to work many Miracles by his intercession His Successour in the See of Worcester was Wilfrid or as he subscribes his name to the Charter of King Ethelbald given to the Monastery of Croyland Winfrid He was elected this year but not consecrated till the next XXVIII CHAP. i. 2 c. The Scottish Monks of Hyreduced to the due Observation of Easter c. by S. Egbert 1 A Great accesse was made to the luster of this year by the Conversion of the 〈◊〉 of Hy in Scotland and all the Monastâ—ries and Churches subject to them to the Vnity of the Catholick Church in the Observation of Easter and the Ecclesiasticall Tonsure Which pious work was perâ—ormed by the Hâ—ly Monk Egbert of whom we have severall times treated How this was done by him S. Beda thus relates 2. Not long after saith he those Monks of the Scottish Nation inhabiting the Island Hy together with other Monasteries subiect to them were brought through Gods Providence to the Observance of the Catholick rite of Easter and the Canonicall Tonsure For in the year seaven hundred sixteen after our Lords Incarnation in which Osred King of the Northumbers being unhappily slain Coenrea or Kenâ—e unâ—ertook the government of the same the most Venerable Father Egbert Preist of whom we formerly made mention came to them out of Ireland and was with great honour and ioy received by them He being both a winning Teacher and a devout practiser of the dutyes he taught was willingly hearkned to by them all and by his pious and diligent exhortations wholly changed the inveterate Traditions which they had received from their Fathers to whom might be applyed that saying of the Apostle That they had the Zeale of God but not according to knowledge and taught them the Celebration of the Paschal Solemnity and the right Ecclesiasticall Tonsure or Crown after the Catholick and Apostolick Manner 3. And truly herein was visible an effect of Divine dispensation and goodness that whereas that Nation had formerly with great charity communicated to the English people the knowledge of
insupportable persecutions by Pagans it is permitted to fly 11. That Tribute might be exacted from the Slavi inhabiting in that countrey 12. That by his Messenger Lul he had sent him a Roll signifying where and how many Crosses are to be made in celebrating Masse 4. For as much as concerned the Priviledges to be given to his Archiepiscopall See of Mentz he in a distinct Letter declared in this Form By the Authority of the Blessed Apostle Saint Peter wee doe ordain that the foresaid Church of Mentz be for ever to thee and thy Successours erected and confirmed a Metropolitan Church having under it these Citties Tongres Colen Worms Spire and Troyes Trectis or Trecas as likewise all the Nations of Germany which by thy preaching thou shalt convert to the Light of the Gospel 5. Lastly whereas Saint Boniface had signified to the said Pope that he had built a Monastery dedicated to the honour of our Saviour in a forest of vast extent in which he had placed Monks who lived under the Rule of Saint Benedict in great austerity abstaining from flesh and wine who had no servants but contented themselves to live by their own labour in which Monastery he purposed with the Popes leave to retire himself some times to rest his old weary limbs and after death to be buried and consequently desired his Holines to patronize it and endue it with convenient Priviledges Hereto the Pope condescended subiecting the said Monastery immediatly to the See Apostolick forbidding any Bishop or others to exercise any authority in it or so much as say Masse unlesse invited by the Abbot and confirming for ever all lands of which it was possessed at that time or should accrue to it afterward 6. These were the last Letters which passed between Saint Boniface and Pope Zacharias for he presently after dying and Pope Steven the next year succeeding in his place who held that See onely three days after whom another Pope of the same Name and stiled Steven the third being consecrated Saint Boniface wrote an Epistle to him professing his Duty and obedience as he had done before for the space or thirty years to three Popes his Predecessours and in conclusion he asked his pardon for the delay of sending that Letter the cause whâ—reof was his necessary occupation in repairing Churches which to the number of thirty had been burnt by the malice and fury of Pagans XXV CHAP. 1.2 The Bodyes of Saint Kiliam Saint Colman and S. Totnan translated by Saint Boniface 3 4 c. Their Gests and Happy Martyrdom and wonderfull discovery of their Relicks 1. THE same year Saint Boniface with great devotion took up the Bodies of Saint Kilian formerly Bishop of Wirtzburg Saint Colman a Preist and Saint Totnan a Deacon all which had come out of their Native countrey Ireland to preach the Gospell in Germany where they were blessed with the Crown of Martyrdom Their Sacred Bodies I say Saint Boniface now took up to expose them to the veneration of devout Christians and afterward to bury them more honourably a happy presage of the honour himselâ— was shortly after to receive 2. Now though â—heir Gests doe not properly belong to our present History Yet so much interest this piety of Saint Boniface gives us in them that a breif account of their actions and Martyrdom will not be iudged altogether impertinent here which wee will collect from a very ancient Anonymous Authour in Surius 3. Saint Kilian saith he was born of a Noble Stock in Ireland and from his childhood was brought up in learning But shortly by Gods preventing Grace despising curious study and worldly enticements he retired himself into a Monastery where with great perfection he gave himself to Prayer and the observance of Regular Disciplin Such progresse he made hereby in all piety and vertue that he was esteemed worthy in due time to be promoted to the Degree of Preisthood and afterward to the Government of his Monastery 4. The same of his Sanctity being far spread and drawing very many to see and admire it the Holy man fearing the tentation of vainglory began to meditate how he might retire himself from the knowledge of freinds and withall the Spirit of Charity to the soules of others inflaming among so many others in this age his heart likewise he took with him certain companions and passing over into Brittany he from thence sailed into France and travelling through severall Regions he entred into Germany as far as Wirtzburg determining there to sow the precious seed of the Gospell Which that he might doe with better successe he went to Rome to demand from the See Apostolick in which at that time Conon sate â—ope a licence and power to preach to Pagans And having obtained this togeâ—her with Episcopall dignity he returned â—o the same place in Germany 5. At his going to Rome he had left Saint Gallas the famous Abbot in Germany and at his return he left Saint Columban in Italy so that there remained to attend him only Saint Coloman a Preist and Saint Toâ—an Deacon And being arrived at Wirtzburg 〈◊〉 found a new Duke there called Gozbert Now after he had spent some time in preaching the Gospell with great efficacy the said Duke sent for him to appear before him and demanded what New Doctrine that was which he taught To whom the Holy Bishop freely revealed the Summ of Christian Doctrin touching the Blessed Trinity the Incarnation of the Son of God other necessary Mysteries of our Religion At that time the Duke though convinced of the unconquerable truth of his Doctrin yet deferred the acknowledging of it But not long after seeing the Holy mans perseverance he came privatly to him to be more perfectly informed and forsaking the Idolatrous worship of Diana who had been held in great veneration by him he gave up his name to Christ and on the next solemnity of Easter was baptized Whose example was followed by great multituds of his Subiects in Franconia 6. Now the said Duke had formerly taken to wife a Lady named Geilana who had been maried to his Brother and remained still a Pagan The unlawfullnes of which mariage the Holy Bishop delayd to discover to the Duke fearing it might be a hindrance to his embracing the Faith But when he saw him well established therein he then told him sincerely that such a Mariaâ—e was forbidden by the Religion he professed The Duke at the hearing of this was much afflicted and astonished for he loved his wife with great passion Yet his answer was That he resolved not prefer the love of any creature before God But tâ—at at present preparing for an expedition against his enemies he could not suddenly effect a busines of so great importance but at his return he would perform his duty 7. But when these things came to the knowledge of the Duchesse Geilana her rage was horribly inflamed against the Men of God and she meditated continually how
into the Church where having received the Body of our Lord he gave up his spirit to him looking towards the Altar His Memory is celebrated on the twenty fifth of August 5. As touching his Successour Albericus he was by birth an Englishman and is named in the Gallican Martyrologe with this elogy On the one and twentieth of August is celebrated at Vtrecht the deposiâ—ion of S Albertâ— Biâ—hop of the same Citty anâ— Confessour He was born in Brittany in the Diocese of York from whence he came into Germany to preach the Gospell and for his excellent endoâ—ments in piety and eminent learning he was made Canon of the Church of Vtrecht Afterward when S. Gregory through weaknes and old age was disabled to administer the same See S. Alberic was appointed a diâ—â—enser of the whole Diocese to govern both the Clergy and people and S. Gregory himself by inspiration of the Holy Ghost foretold that he should â—ucceeâ—â—im in the Bishoprick Therefore after the Holy Bishop was freed from the chains of his flesh S. Aâ—â—eric was according to the desires of all exalted to his Epiâ—â—copall throne After which not contentinâ— himself with the solicitudes of his particular Diocese and Province he extended his care to the adiacent regions and sent S. Ludger who was afterward Bishop of Munster into the countrey of the Frisons there to spread the Gospell aâ—d root out Idolatrous superstitions At lâ—nâ—th after he had governed the Church of Vtrecht many years with admirable Sanctity this blessed servant of God who was wholly celestiall forsook the earth to which his heart never had been fixed and departed to his heavenly countrey He was honourablâ— buâ—ied near to his holy Predecessour accompany 〈◊〉 him 〈◊〉 in his Tomb and reward whom he has always fâ—llowed in order and merit XX. CHAP. 1.2 Succession of Bishops in England 3.4 c. The unhappy death of Kenulphus King of the West Saxons 6. Brithric succeeds him 7. Of Rictritha a Holy Queen and Abbesse 1. AT the same time in Brittany the Episcopall See of London being vacant by the voluntary resignation of Kenwalch as it is sayd it was supplied by Eanbald or Eadberch And after the death of Edbert Bishop of Leicester Vnwona was ordaind in his place 2. The year next following the two Bishops of the East-Angles dye again together and to Eadred Bishop of Dumwich succeeded Alphun to Hunfert Bishop of Helmham Bibba And within two years both these agree to dye together and to leave their Sees to new Bishops 3. This was the last year of the Raign of Kenulf King of the West-Saxons a Prince who had given many examples of vertue and piety but yet ended his life unhappily The length of his raign and circumstances of his death are thus declared by William of Malmsbury Kenulf says he was a Prince illustrious both for his vertues and warlick exploits In one only battell which in the four and twentieth year of his raign he fought against Offa King of the Mercians he was overcome And after that he was afflicted with many calamities and in conclusion came to a dishonourable and unhappy end For after he had governed the kingdom of the West-Saxons the space of one and thirty years neither cowardly nor immodestly at last whether it was out of a proud confidence that none durst resist him or out of a provident care of the security of his Successour he commanded Kineard the Brother of the Tyrant Sigebert whom he saw to encrease dayly in power and wealth to depart his kingdom Kineard iudging it best to yeild to the tempest went away with a shew of willingnes But presently after by private meetings and unsinuations he assembled a body of men given to all manner of villany with which he watched an opportunity against the King And having been informed that he was for his recreation and lustfull pleasure retired with a small retinue into a certain countrey dwelling he came suddenly upon him with some light armed soldiers and encompassed the house where the King was securely attending to his unlawfull luxury Who perceiving the danger he was in advised with his servants what he should doe At first he barricadoed the dores hoping either by fair speches to winn or by threatnings to terrify the soldiers without But finding neither way to succeed in a furious rage he suddenly leaps forth upon Kineard and wanted very little of killing him But being compassed by the multitude and thinking it inglorious to fly after he had well avenged himself by the death of many of the Traytours he was slain And those few servants with attended him scorning to yeild and earnest to avenge their Lord were killd likewise 4. Presently the fame of so execrable a Tragedy was spread abroad and came to the knowledge of certain Noble men not far distant with the Kings Guards Among whom Osric who was most eminent both for age and prudence encouraged the rest not to suffer the death of their Prince to passe unrevenged to their perpetuall infamy Whereupon they all drew their swords and rushed upon the trayterous murderers Kineard at first endeavoured to iustify his cause to promise great matters and to challenge kinred But when all this proffited nothing then he inflam'd the minds of his companions and fellow soldiers to resist boldly A good while the combat was doubtfull one side fighting for their lives and the other for glory At last victory having a good space hovered uncertainly turned her self to the iuster cause So that wretched Traytour after a courageous but vain resistance left his life having enioyed the successe of his treachery a very short time The Kings body was caried to Winchester where it was buried in a Monastery in those times very magnificent but in this age almost desolate 5. Other Historians mention the name of the village where King Kenulf was thus unfortunatly slain Thus Florentius writes It hapned saith he that Kenulf at that time went to a certain village which in the English tongue is called Meretum for a certain wanton womans sake c. This village is in the Province of Surrey and is now called Merton of old saith Camden famous for the fatall end of the West-Saxons 6. There remaind in that Kingdom two Princes of the Royall family which might pretend to the succession Brithric and Egbert Brithric was preferred perhaps for his mild and modest disposition For he was a man more studious of peace then war he was skilfull in reconciling freinds when dissenting forraign Princes he civilly courted and was indulgent to his own servants yet so as not to prejudice the vigour of his government 7. As for Egbert he was to attend sixteen years before the scepter would fall to his lott Which having once gott he managed it gloriously for he it was who dissolved all the petty governments and reduced the whole kingdome into a Monarchy as it has ever since continued and moreover obliged all
he the most victorious King Charles having destroyed all the forts of the rebellious Saxons and Westphalians came to a place called Dromâ— which having likewise subdued he left it to be kept by his Son called Charles also whilst himself went further into the midst of Saxony In his absence the Westphalians came with strong forces purposing to drive the young Prince out of that countrey Thereupon a battell being sought the Prince with his horse quickly defeated the Enemies 4 Now among the Westphalians there was a certain soldier called Bruno a devout Christian who had been compelled by the Noble man who governed that territory where he lived to be present in the battell His name when he was a Pagan had been Eldack he was a man of great courage and wealth This man having been present at the miserable death of the Sacrilegious Ogell and knowing how the forementioned Noble man Occo and Nâ—thelin had for their sacriledge and cruelty been divinely punished and again upon their repentance restored thereupon became a Christian and moreover in devotion to S. Swibert he besides his other prayers every day recited Our Lords Prayer and the Angelicall Salutation earnestly begging that by his intercession he might obtain mercy in his last â—ower 5. Now this Bruno fighting valiantly in the front of the army was at last oppressed by the French horse and among other wounds was struck into the breast with a lance so that falling to the ground he was troden under the horses feet Thus weltring in his own blood and being ready to expire he inwardly prayed S. Swâ—bert to assist him in the present extremity vowing that if he escaped that danger he would devore himself to his service the remainder of his liâ—e Assoon as he had made this prayer vow being in an Extasy S Swibert in a glorious shape adorn'd with his Pontificall vestment appeared to him and touching him with his Crosier told him that he had obtained of God that he should be freed from the present danger therefore he should be mindfull of his Vow Having said this and making the sign of the Crosse upon him he vanished out of sight 6. In the mean time certain of the French conquerours saw the brightnes in which S. Swibert had appeared thereupon ran to the place conjecturing that it was a sign that some person of eminent holines was either dead or at least in an Agony there Bruno seeing them with a soft mournfull voyce begged their charitable â—ssistance The Soldiers seeing his horrible wounds woÌ„dred he was not dead Then he informed them concerning the apparition of S. Swibert and the Vow he had made as likewise how by compulsion and against his conscience he had fought in that warr Hereupon they compassionatly bound up his wounds and caried him to a commodious lodging where care might be taken for his recovery 7 The fame of this being spread came to the eares of the King who then was at a great distance in a place called Stomingâ— He coÌ„manded therefore that the soldier should be carefully brought to him having viewed all his wounds then not perfectly healed heard a particular relation of his Vision from his own mouth he for the honour of S. Swibert gave him his freedom Who assoon as he was recovered went to Werda with liberall oblatioÌ„s there served our Lord the remainder of his Life And as for the glorious King Charles calling likewise to mind how great a victory his Father King Pipin had obtaind by the intercession of S. Swibert he honoured him ever after as his Speciall Patron and recalling all the Monks of the Monastery of Werda who had during the war been dispersed he gave them many gifts and possessions and magnificently adorned the Church of S. Swibert Yea moreover many among the Saxons and Westphalians bore a peculiar honour and veneration to the same glorious Saint 8 This Narration commended to posterity by a Bishop of so great Holines as S. Ludger hath been shewed to be written likewise in the same age wherein this wonder hapned and such publick marks of the truth thereof appearing seems to be warranted from all possibility of falsehood And yet our late Lutheran Centuriators have the immodesty to write Swibert was in great fame for working miracles but yet not any of them can be demonstrated As if a thing publickly seen confirmed by the writings Charters oblations and lasting Monuments of Princes did want sufficient testimony But men who willfully shutt their eyes cannot see a mountain when they dash their heads against it XIX CHAP. 1.2 c The Gests and happy death of Saint Gregory Successour to S Boniface in the Bishoprick of Vtrâ—cht 5. Of S. Albericus an Englishman Successour to S Gregory 1. IN the year after our Lords Incarnation seaven hundred eighty four dyed S. Gregory Bishop Oâ— Vtrecht a disciple of S. Boniface worthy such a Master Some Writers notwithstanding affirm that he was only elected but never confirmed Bishop his modesty and humility resisting so we read in the Annotations to our Martyrologe Or it he were Bishop there he either resigned or admitted as his Coadâ—utour Alubert His Life is written by S Ludger Bishop of Munster Where it appears that he was by birth a German yet by reason oâ— his relation to S. Boniface deserves to be commemorated in our History 2. One example or two of his piety we will here breifly relate Two of his Brethren travelling unwarily through a forest were mett robbed murdred by theeves Whereupon a strickt sâ—arch being made the murderers were apprehended and brought to this Holy man to be punished according to his pleasure and order But he being a Disciple of him who loved and dyed for his enemies not only commanded they should be sett free but likewise entertaind them with all humanity affording them both meaâ— and clothes contenting himself with admonishing them to abstain for the future from such injustice and cruelty 3. The same meeknes and patience he shewed in injuries done immediatly to himself For he wanted not such as calumniated and sought to deprave his best actions These he was so far from hating or revenging himself on them that he rather encreased his kindnes and tendernes to them Yet God took his cause in hand insomuch as not any one of them escaped panishment but by some iudgment or other were coâ—pelled to acknowledge their malice and injustice 4. His last siâ—knes was a Palsey which yet neither deprived him of a power to walk nor to continue his pious exhortations to his Disciples This disease continued three years before his death and it purified him as gold in the fire Yea God was pleased to shew by a visible sign how pure his soule was For when he was brought to that feeblenes that he could not be removed out of his bed all the members or his body became like clean white wooll Being ready to dye he would needs be caried