ascribe this munificent work to King Ethelbert whose Tributary King Sebert his Nephew was Yea Polydor Virgil addes that the Citty it self a little before this was become part of King Ethelberts own Dominion And Camden to the like effect writes thus Ethelbert King of Kent under whom Sebert raigned as by courtesy in this Tract built a Church at London to the honour of Saint Paul the Apostle which in after times being enlarged and beautified grew to that vastnes and magnificence as we now see it as likewise to such rich endowments by which are plentifully maintained besides the Bishop a Dean Precentour Chancellour Treasurer fower Arch-deacons nine and twenty Prebends besides many others of inferiour rank 2. As Saint Peters Church in Westminster was erected upon the ruines of the Pagan Temple of Apollo So was this dedicated to Saint Paul upon those of a Temple to Diana Some marks whereof to this day remain saith the same Authour for ancient adjacent Lodgings in the Archives of the Church are called Diana's Chamber and in King Edward the firsts time an incredible number of beeves heads was digged up in the Church-yard the ancient Sacrifices Tauropolia solemnised to Diana c. 3. In this Church by the Kings appointment the Bishop and his Successours had their fixed seat The Church service being sung not by Monks but other Church-men who lived Canonically in community 4. To the Bishops of this Church saith Saint Beda King Ethelbert offred many rich gifts and for the maintenance of those who lived with the Bishops he added many territories and possessions Particularly the Lordship of Tillingham is named in the Formule of Donation supposed by Stow and Speed to have been written by Ethelbert in this manner King Ethelbert by Divine Inspiration hath given to Miletus rather Mellitus for the remedy of his soule the land called Tillingham for the use of the Community Monasterium of Saint Paul Which Donation in after ages King William the Conquerour confirmed in these words Know ye that I grant to God and Saint Paul and his Ministers the four and twenty Hydes of land which King Ethelbert gave near the Citty of London to the Church of Saint Paul at the first foundation to be free and quitt of all Gilds and of all expedition worke c. Where we find what quantity of ground that territory of Tillingham contained to witt four and twenty Hydes of land each hyde being as much as could be cultivated yearly by one Plough And therefore in a Donation made by Saint Dunstan we read it expounded thus I grant a portion of seaven Ploughs of land which in English is called seaven Hides A Hyde by Saint Beda is called a family or Manse XXII CHAP. 1. 2. An Episcopall See erected at Rochester 3.4 c. The Bishop of Landaff consecrated by the Arch-bishop of Canterbury 1. THE same year another Episcopall See was erected in the Province of Kent in a Citty by the Romans called Durobrum by Saint Beda Durobrevis in after times Roffa or Rochester from the name of a principall Saxon to whom it belonged Where King Ethelbert built a Church to the honour of Saint Andrew the Apostle the Episcopall See of S. Iustus the first Bishop who lately came from Rome with S. Mellitus Of whose Consecration S. Beda thus writes 2. S. Augustin ordained Iustus a Bishop in Kent it self in the Citty of Durobrevis which the English Nation from a prime Noble person inhabiting there called Rotchester There did King Ethelbert build a Church to the honour of S. Andrew the Apostle and bestowed on that B. as he had done on the Church of S. Paul many Gifts adding withall possessions and lands for the maintenance of those who attended on the Bishop and Church Thus in a few years the Province of Kent obtained two Episcopall Sees 3. The two Sees of London and Rochester acknowledged subiection to that of Canterbury And which is strange the like was at this very time done by the Brittish See of Landaff notwithstanding the late dissension of the Brittish Bishops in the Synod of Worcester For we read that S. Oudoceus the Successour of S. Theliau sirnamed Helios or The Sun for his learning and Sanctity came for Ordination to Saint Augustin 4. The same moreover appears by a Protestation made in the Synod of Rhemes by Vrban Bishop of Landaff to Pope Calixtus the Second of that Name in the year of Grace eleaven hundred and nineteen extant in B. Vsher. Which Protestation was by him thus conceived From the ancient time of our Fathers Holy Father as the Hand-Writing of our Holy Father Saint Theliau testifies this Church of Landaff first founded to the honour of Saint Peter the Apostle was in dignity and Priviledges the Mistresse of all the Churches in Wales till by seditions and warrs in the time of my Predecessour Herwold it was weakned almost deprived of a Pastour and annihilated by the cruelty of the inhabitants and invasion of the Norman Nation Yet there always remaind in it Religious men serving God both by reason of the neighbourhood of the English by whom they were instructed though differing from them in the Ecclesiasticall Ministery as likewise because from very ancient times that is from the days of Saint Eleutherius Pope and after the coming of Saint Augustin into Brittany the Bishop of this place hath always been subiect and obedient in every thing to the Arch-bishop of the Metropolitan Church of Canterbury and to the King of England 5. For what concerns the present year the same learned B. Vsher in his Chronologicall Index writes how Saint Theliau Bishop of Landaff and Caer-leon being dead Saint Oudoceus his Sisters Son succeeded him whom at his return from the Citty of Canterbury where he had been consecrated by Saint Augustin the Arch-bishop Mouric Prince of Glamorgan honourably received and by his authority confirmed the Priviledges of the Church of Landaff 6. The same Authour further declares the grounds upon which the Church of Landaff became subiect to that of Canterbury For sayes he The Bishops of Landaff as heyrs of those of Caer-leon disdaind to be subiect to the Bishops of Menevia to whom the Metropoliticall Iurisdiction had been transferd from Caer-leon And therfore from this time they rather chose to receive their Consecration from the Arch-bishop of Canterbury And the Church of Caer-leon was so annexed to the neighbouring Church of Landaff that the Dioceses were not only ioynd but the Territory likewise belonging to the Churches of Saint Iulius and Saint Aaron was given to Nuddus the one and twentieth Bishop of Landaff and his Successours as we find express'd in the Register of that Church 7. Now if there be any truth in these Records it will follow that those Protestant Writers are much mistaken who affirm that all the Brittish Bishops oppos'd S. Augustin On the countrary the most illustrious among them S. Theliaus and his Successour
Iudoc and S. Winoc Anchorets and Preachers were sons of a King of England But the Saxon Annalls exact enough in recounting their Kings names mention no such King as Iudicail Most probable therefore it is that they were children of some Brittish Prince of this age For many examples we have of Brittains which for devotion passed over into Little Brittany or Belgick France but scarce any of the Saxons 3. Saint Winoc having spent severall years in great fervour under the government of Saint Bertin was commanded to sett his Light of piety on a Candlestick to enlighten others by his Doctrine and example This he admirably performed in severall places At last being sent to a Town of Heremare then called Wormholt but now Womholt he there layd the foundation of a Monastery where to his death serving God with great purity he was by him glorified by many Miracles He his supposed saith Iperius to have dyed in the same Monastery about the year of Grace seven hundred and seaventeen where he was likewise buried His Memory is in benediction For in the year nine hundred and twenty the same place was fortified and became a pleasant Town which to this day takes its name from S. Winoc being seated in the confines of France and Flanders 4. Some doubt whether that passage in Gregory Bishop of Tours be to be understood of this S. Winoc where he says At that time Vinoc a Brittain a man of admirable abstinence came out of Brittany to Tours having a desire to goe to Ierusalem He wore no other Vestment but one made of Sheep-skins without wooll And because he seemd to us a man of great piety to the end we might detain him amongst us more easily we honoured him with the dignity of Preist-hood If this be the same person we must conclude that Iperius places him much too late For Baronius refers that Narration of Gregory of Tours to the year of our Lord five hundred and eighty XVI CHAP. 1 2. c. The Gests of Saint Wilfrid continued 4.5 c. Controversy touching the Observation of Easter 1. IN recounting the rudiments of Saint Wilfrids piety we have already declared how in his younger years undertaking a iourney of devotion to Rome in his passage through France he was with great benignity received and for some time detaind by the Holy Bishop Ennemond or Dalfinus Bishop of Lyons likewise how in his return from Rome he again visited him and remaind with him to his death and Martyrdom by the cruelty and injustice of Ebroinus Maire of the Palace to Clodovaeus Second of that name King of France 2. Now according to the best Chronology it was in the year six hundred sixty two that the said Holy Bishop was martyrd after which Saint Wilfrid having nothing to detain him longer in France returned into his own Native Countrey of Brittany Where being arrived the fame of his vertues and abilities was quickly spread abroad whereupon saith William of Malmsbury Alfrid the son of Oswi and by his permission King of the Province of the Deiri or Yorkshire sent for him and with great kindnes received him taking great pleasure to hear him discourse of the occurrenâ—s of his iourney and dangers the Elegance of France the Roman pompe as likewise of the Lawes and Orders of Ecclesiasticall Discipline Many dayes he continued in this Kings Court and for his vertuous conversation industry preaching profound learning and copiousnes of elocution he was admitted into a near freindship with him Now this Alfrid was natural son of King Oswi born to him of a Concubine and when Edilwald the same Kings legitimate Son was dead whom he had made King of the Deiri Alfrid succeeded him in the same Kingdom 3. What followed after this is thus related by Saint Beda Wilfrâ—d saith he being returned to Brittany was ioynd in freindship with King Aldfrid who had been taught to love and obey the Catholick Rules of the Church Wherefore finding Wilfrid to be a perfect Catholick he shortly gave him a possession of ten families in a place called Stanford And not long â—fter he added a Monastery of thirty families in a place called Inrhypum now Rippon in Yorkshire Which place he had â—ormerly bestowed for building a Monastery on certain Monks who conformed to the Scottish discipline But because they having the choice given them would rather quitt the place then conform to the Catholick customes of the Roman and Apostolick Church in the celebration of Easter and other Canonicall Rites the King conferred upon Wilfrid the said Monastery perceiving that he was imbued with better disciplines and manners At which time by command of the said King he was in the same Monastery ordained Preist by Agilbert who had been Bishop of the Gevissi among the West Saxons For the King was very desirous that a man of so great erudition and piety as Wilfrid and one admitted to so near a freindship should be made a Preist and Doctour 4. S. Wilfrids fame was presently after much enlarged by occasion of a great Controversy then renewd and with greater heat then ever agitated between him and the Scotts cheifly about the Celebration of Easter In which Controversy not only the Monks and Ecclesiastick persons were engaged but great partialities and divisions were by occasion of it caused among the Laicks and even in the Princes Courts where some celebrated the Solemnity of our Lords Resurrection on one Sunday and some on another so that when one Company reioyced another were in Pennance and fasting The order how this Question was agitated is thus accuratly described by Saint Beda 5. In those days saith he a Notable Question was raised touching the celebration of Easter For all those who were come into those Northern parts either out of Kent or from France resolutly affirmed that the Scotts observed the Feast of our Lords Resurrection contrary to the custom of the Vniversall Church There was among them one named Roman a zealous defender of the true Observance he was by Nation a Scott but had been taught the Rule of Ecclesiasticall Truth in France and Italy This man in former time had had many conflicts with Finanus Bishop of Lindesfarn and many persons were reduced by him to the right way and many were incited by him to a more diligent inquisition of the Truth Yet he could never perswade Finanus to yeild on the contrary being a man of a rude feirce nature the more he was reprehended the more sullen he grew insomuch as he declared himself a professed Enemy of the Truth 6. Besides this Roman Iacob the forementioned Deacon of the late Venerable Arch-bishop S. Paulinus observed Easter after the true Catholick way together with all those whom he could instruct and perswade thereto The like did the Queen Eanfleda with all that attended her out of Kent from whence she brought a Preist named also Roman a man zealous for the Catholick Observance And hence it oft fell
out in those times that in the Kings Court Easter was twice observed the same year For whilst the King solemnised the Feast of our Lords Resurrection having ended his Fast at the same time the Queen with her attendants persisting still in their Fast celebrated Palm Sunday 7. This dissonance in the Observation of Easter was patiently tolerated by all whilst Bishop Aâ—dan lived because it was well known that though those who sent him would not permitt him to celebrate the Feast of Easter otherwise then they were accustomed yet he was zealous to perform all Christian duties of Faith Piety and Charity according to the custom practised by all Gods Saints And therefore he was deservedly beloved by all even those who differently celebrated Easter and not only by such as were of mean condition but by Bishops themselves though following the Roman observance as Honorius Arch-bishop of Canterbury and Felix Bishop of the East Angles had a venerable esteem of him 8. But when his Successour Finanus was dead and Colman in the year of Grace six hundred sixty one was sent by the Scotts to succeed him in the Bishoprick of Lindesfarn the Controversy about the Observance of Easter as also other points of Ecclesiasticall Discipline began to be agitated with greater heat insomuch as some did not without reason fear considering the pretended importance of the Question least an errour in it might preiudice their salvation and that though they calld themselves Christians they had or might run in vain 9. This Controversy was so publickly agitated by the Ecclesiasticks that it came to the knowledge of King Oswi and his Son Alcfrid both which interessed themselves in it King Oswi having been taught and baptised by the Scotts and perfectly understanding their language beleived the Truth to lye on their side But Alcfrid whose Teacher in matters of Religion Saint Wilfrid a most learned man was followd his iudgment who had made a voyage to Rome on purpose to learn true Ecclesiasticall doctrine and had spent much time in France with the Holy Bishop of Lyons Dalphinus from whom also he had received the Crown of Ecclesiasticall Tonsure These things considered King Alcfrid had reason to beleive that the teaching of S. Wilfrid deserved to be preferred before Scottish Traditions And for the esteem he had of his piety and learning he had bestowd on him a Monastery of forty families in a place called Inrhipun or Rippon which before had been in the possession of the Scotts but because they chose rather to quitt the place then change their countreys custom the King conferred it on him who both for his leâ—rning and piety well deserved it XVII CHAP. i. 2 c. A Synod or Solemne Conference touching the Paschal Solemnity between S. Wilfrid and Colman a Scottish Bishop 1. AFter this Narration S. Beda continues to relate how for the setling of peace in mens minds who were much divided it was necessary to assemble a Synod for so he calls it though indeed it was more properly a solemne Conference saith Baronius in asmuch as all the Bishops of that Province were not convoked to it but only such as then hapned to be present debated the matter before the King 2. As touching the time when this Assembly was convoked S. Beda setts it down precisely saying This Question was agitated in the year of our Lords Incarnation six hundred sixty four which was the two and twentieth of the Raign of King Oswi and the thirtieth from the time that the Scotts administred the Bishoprick of Lindesfarn in a Province of the English For Aidan held that Bishoprick seventeen years Finâ—n ten and Colman was now in his third year 3. The same Authour likewise elsewhere relates the names of the persons who were present in the said Assembly About the same time saith he Agilbert Bishop of the West Saxons a freind of King Alcfrid and of Abbot Wilfrid was come into the Province of the Northumbers and stayd some time with them Moreover upon the entreaty of King Alcfrid he ordained Wilfrid a Preist in the foresaid Monastery He had likewise attending on him a Preist named Agathon When therefore the Question about Easter the Ecclesiasticall Tâ—nsure and other Rites was moved it was orderd that a Synod should be assembled in the Monastery called Strenes-halch or Beacons-bay whereof Hilda a devout woman was Abbesse and that there the controversy should be determined 4. Both the Kings Oswi the Father and Alcfrid his son came thither and these Bishops Colman with his Clarks from Scotland and Agilbert with the Preists Agathon and Wilfrid with whom also ioyned Iacob and Romanus As for Hilda the Abbesse with her dependants and the Venerable Bishop Ceadda who as we have formerly declared was ordained by the Scotts they declared for the Scottish opinion This last Bishop was a most vigilant Interpreter for both parties 5. When all these were mett King Oswi first of all by way of Preface advising them that since they all professed to serve the same God and to expect the same heavenly kingdom they therefore ought all to hold the same Rule of living and uniformly celebrate the Divine Sacraments And for this reason the principall Enquiry ought to be Which side held the truer Tradition for that certainly was to be followd by all Having said this be in the first place commended his own Bishop Colman to declare What Rite that was which he in practise followd and whence he took its Originall 6. Hereto Colman thus answered The manner of celebrating the Paschal Solemnity which I in practise conform to I received from my Superiours who sent mee hither and ordained mee Bishop And it is the same which all our Ancestours men known to have been beloved and highly favoured by God have always practised This Rite let every one take heed how they contemn or reprove for it is the very same which as we read in Ecclesiasticall Story the Blessed Evangelist S. Iohn as likewise all the Churches governed by him have from the beginning celebrated 7. After that Bishop Colman had spoken these and other words to the same effect the King next commanded Bishop Agilbert to declare publickly likewise the manner of his Observance whence it sprung and upon what authority be conform'd thereto Agilbert answer'd I beseech your Maiesty that in my stead my Disciple Wilfrid the Preist may speak for wee are both of the same iudgment and agree with the rest here sitting who follow the generall Ecclesiasticall Tradition Besides he can much better and more perspicuously declare our sense in the English tongue then I can by an Interpreter 8. Wilfrid therefore the King so commanding thus began The manner of celebrating Easter practised by us we our selves saw generally practis'd at Rome where the Blessed Apostles Peter and Paul lived taught suffred and were buried The very same observance we saw in the rest of Italy and in France likewise through both which countreys we travell'd partly
but thy Primitive and youth-full face Read with delight and ioy this breathing Story Sets out to life thy death-surviving Glory But if thy curious glance must prye too far Beyond these leaves what now thy features are Blame not his Penn who not t' endanger Truth Shadows thine Age and onely paints thy Youth Nor will wee blame thy blush nor yet thy Teare If thou wilt needs thy time with this compare So blush'd so wept the Worlds great Empresse when In lively Mirrour of her Livie's penn Her faded honour she with sigh's recalls And mourns her buried Vertues funeralls When she her Curij her Fabrâ—cij mourns Bathing her Regulus her Decij Vrnes Those Heathen-Saints whom had our ages seen Had Catholick as well as Roman been How she disdaind herself though she could now Her Great Augustus boast as well as Thou Yet was 't ' expiring Fame so seem alive Though onely in effigie some Reprive Whose very sight Idea's might create For proud Posterity to imitate And thou in this Serener Glasse maist see If still thy looks dare own themselves and Thee Be thine own Iudge And who can better know Then thine own self if Thou bee'st Thou or no No bitter Satyres here no nettling Witt No Passion strutting in Zeale's Counterfeit No crooked Mood no Crosse-dilemma here Deny not but thy self the cause is cleare Eares are slow Iudges much by Rumour dull'd By tickling flattery too as often Gull'd What Plea then this can surer Proof dispence When thine own Eyes bring their own evidence In no false dresse disguis'd see hete thy face No patch'd Reform here foyles thy Native Grace Here view thy Pietie's forgotten look So lively drawn in this reviving Books Thy Vnity by Sects and Schismes rear Restor'd in this Eâ—ernall Monument Thy ruin'd Sepulchers and buried Shrines Repaird and rais'd in these Immortall lines Thy banished Saints recall'd by Saint like men Thy Bede restor'd in CRESSIES life and Penn. Ed. Thymelby Pr. S. Gaugerici Cameraci THE PREFACE TO THE READER 1. IT will no doubt be expedient with the Christian Readers leave to entertaine him a while in the porch and Entrance of this history there to informe him touching certain general matters relating to it the knowledge of which will not be unusefull to him and those are principally three 1. the Motive inducing the Authour to compose it 2. the disposition and order observed in it 3. the most considerable Wriitters from whom materialls have beene furnished for the fabrick of it As touching the Motive to the end it may appeare not irrationall I must give this account of my selfe to my Readers 2. I have not been able of late to prevent or expell a deepe ressentment of greife mixed with some indignation to see the cause of God and his Church too ordinarily defended and in a manner alwaies opposed with so much vnbeseeming passion and violence so as that oft times on the one side the merit of defending truth is lost by extreme preiudice don to Christian Charity and humility and on the other side the guilt of opposing truth is heightned by proceedings full of fury and revenge in the enemyes of it 3. A sad consideration hereof has produced in my mind a great aversenesse from Controversies For though I am not much suspicious of my selfe but that through the assistance of Divine grace I may hope to mannage a dispute how weakily soever yet without an arrogant incivility or mingling therein contemptuous reflexions on the adversaries persons yet perceiving that even candour modestie though excesse in proceeding from the penn of a Catholick disputant like oile increases the flame of a Sectaries passion there sore a compassionate solicitude in behalfe of our Adversaries themselves least by my occasion they should be plunged yet more deeply and inreparably in the hatred of Divine Truth and Christian peace has induced one almost to a resolution as far as I may dispose of my selfe not to continue much lesse to renew Debates and controversies except it shall appeare with sufficient evidence to me that God shall require it of mee 4. Indeed it was to me at first an astonishment to see how the violence of our Anti-catholick Writers in England has been increased against those who have assisted them and their calmnesse eqaully encreased towards those who had not long since almost and they know intend still to destroy their Church and Monarchy with it But this astonishment quickly ceased asson as I perceived that for the most part the new Defenders of the Church of England against Rome were arrant Sectaries some of them notoriously stigmatized and who not long before had been the loudest Trompets of war against the same Church such are the Champions who of late have intruded themselves into this Controversie knowing how much thereby they can ingratiate themselves with the people whom they have made thirsty after blood and likewise how in mannaging of it they can covertly pursue their old desing the English Church her selfe For this purpose they speake favourably of the tender consciences of their own seditious partie and treacherously commend the Church of England by telling the people how unlike it is to the Roman Church which challenges a supreme obliging authority whereas according to them the English Bishops have no Iurisdiction at all no not even my Lord of Canterbury himselfe but every ones private reason and conscience exempted from all humane authority is to be his onely Guide Thus they defend the Church of England by making it no Church at all 5. Vpon the sight of this I again wondred that so manifest so traiterous a prevarication should be connived at by the heads and Governours of the English-Protestant Church But this wonder did not long continue after I had upon reflexion considered that from the very beginning of the breach of England from Rome the Bishops themselves have beene the vnderminers of their own Church For there have never wanted in that number at least three or four who in Episcopacy loved onely the mannors and revenues being otherwise in their Iudgments and affections poisoned and embittered with the very Gall of Calvinism Now ordinary experience has shewed that among more than twenty moderate Protestants if there be found three or four genuine Calvinists they doe infallibly make the maior part by the advantage of their furious zeale restlesse activity and interest in popular favour 6. These masked Prelats then are they whose Faith consists in disbeleiving the Doctrines of the Catholick Church and their charity in hating and persecuting the Professours of such Doctrines Whence it comes to passe that the seditious preaching party conforming themselves to this unbeleiving beleife and uncharitable charity have right enough to their affections and favour so that out of a liking to their vnchristian zeale against Catholick vnity they easily pardon and excuse in them the like zeale against both Episcopacy and Monarky it self These are they who having first asserted the furious doctrines of Calvin touching
no doubt would be zealous to make use of the advantage that such Edicts gave them to justify their Religion and clear it from all prejudices cast upon it For what could the most learned among the Christian Writers in their Apologies invent more honourable and more advantageous to recommend the Christian Faith then this Heathen Emperour here published to all the world It cannot therefore be doubted but that such Testimonies from Enemies of such Authority had great influence on the minds of all considering moderate Heathens though otherwise lesse disposed to embrace the Truth then King Lucius was who from his Ancestours inherited a spirit not only of civility and courtesy to all but likewise of a particular kindnes and liberality to Christians II. CHAP. 1.2 c. The Wonderfull deliverance of the Emperour Aurelius and his Army by the prayers of Christians particularly related out of Dio c. 4.5 Dio wrongfully ascribes this Victory to a Magician 6.7 The Emperours own true relation of it 8.9 This an occasion of the Conversion of many particularly of King Lucius 10. Mistake of the Centuriators of Magdeburg 11.12 Eusebius his testimony of the Conversion of many in Brittany 1. BVT another far more powerfull and efficacious Testimony to the Truth did Almighty God himselfe at this time give to all mankind by delivering not the Emperour alone but his whole Army yea in a manner the Empire it selfe upon the prayers of his Christian servants from destruction otherwise inevitable 2. The state of the then present affairs and danger is thus described by Dio a Roman Historian living in those times and a bitter enemy to Christians The Emperour Marcus saith he after many and great battels fought in Germany and no small dangers undergone at last subdued the Marcâ—manni and Iazyges After which arose a new and sharp war against a Nation called Quadi From which war ensued a Victory to the Romans happy beyond their hope being indeed obtained by a miraculous favour of God For the Romans in the midst of the battel being brought into extreme danger were saved after a wonderfull manner meerly by a special Divine assistance For being narrowly enclos'd on all sides by the Quadi though where the places were commodious they fought valiantly yet the Barbarous Enemy delayd the deciding the busines by a generall battel hoping without the hazard of a combat to see them be destroy'd by the extremity of heat and thirst For by the advantage of their multitudes having seised on all passages they had so shutt them in that they could not come to any water Now the Romans beâ—ng brought into these extreme difficulties and tormented both with diseases wounds a burning heat of the Sun and intolerable thirst so that they could neither fight nor draw off from the place but were forc'd to stand still in their arms exposed to the fiery beames of the Sun On a sudden there was a gathering together of many clouds from which descended wonderfull great showres of raine refreshing the Romans which could be imputed to no other cause but a speciall immediate favour of God 3. Thus writeth Dio and hereto adds that the Romans being encouraged by so unexpected an assistance of heaven valiantly set upon their enemies astonish'd at such a miracle who immediately fled and in their flight as many were kill'd by lightning thunderbolts and stones falling from heaven as with their enemies swords So that it was notorious to all the world that this so great deliverance and victory was the work not of men but God only 4. Now though evidence hereof extorted from Dio a free confession of Divine goodnesse yet his malice and envy against the Christians incited him to attribute this Miracle rather to Magick more powerfull then his God Mercury then to the true God of the Christians For to the forecited account he adds this conclusion The report is saith he that a certain Egyptian Magician called Arnuphis who was then attending on the Emperour Marcus did by Magicall arts invocate Mercury especially that Deity which rules in the aire and other Demons and by their assistance forcibly procured such showres But Xâ—philin the abridger of his History evidently convinces this imposture by shewing first that the Emperour was never addicted to the delusions of Magick or affected with the society of the Professours of such arts And afterwards declaring the true circumstances of the matter to this effect Marcus saith he having in his army one Legion consisting of souldiers which came from Melitine in Armenia and were all of them worshippers of Christ There came to him being in great feare what would becâ—me of his Army and at a losse what course to take the Preâ—ect of his Pretorian â—ands who told him That there was nothing so difficult but those which were called Christians could obtain from God of which Profession there was then present in the Army one entire Legion Marcus being thus informed desired the Christians to make supplication to their God in behalf of the Army Which assoon as they had done God immediately granted their prayers and with the same showres destroyed the Enemies and refresh'd the Romans Hereupon Marcus wonderfully astonished with these things by a publick Edict honour'd the Christians and called that Legion the Thundring Legion And to this effect an Epistle written by the Emperour himselfe is extant to this day 5. This was the true Narration of this wonderfull deliverance which is confirmed by the Testimonies of severall learned Christians in their publick Apologies for their Religion immediately after that time such were Apollinaris Bishop of Hierapolis cited by Eusebius and S. Gregory Nissenus and likewise Tertullian in his works still extant Which is a proof undeniable of the Truth of these things because otherwise their alledging of so famous an accident in the times when if their allegations had been false they might evidently have been convinced of most impudent forgery this would instead of pacifying have more enraged their persecutors against them 6. But a Witnes beyond exception is the Emperour Marcuâ— himselfe though a Heathen who testifies not by report or hear-say but what his eyes had seen This he does in a publick Letter or Edict in favour of Christians which he commanded to be sent through all the Provinces of the Empire This is that Epistle mention'd by Xiphilin the tenour whereof is this 7. The Emperour Caesar Marcus Aurelius Augustus Antoninus Germanicus Parthicus Sarmaticus High Preist in the twenty eighth year of our Tribunitiall Power and our third Consulship Father of our Countrey Proconsul To the Senat and People of Rome sends health I have given you information touching the greatnes of our present design and resolution and all the occurrents which successively hapned to me in Germany both in our combats and Seiges Truly when I was at Carnutum our Scouts inform'd us that there approached within the space of nine miles no fewer then seaventy four
year of his raign sent him a Successour Clodius Albinus upon whom likewise he confer'd the Title of Caesar. Whose abode in Brittany was but short for presently after Iunius Severus was sent Generall thither and Commodus us'd all his endeavours to kill Albinus But dying shortly after Pertinax who succeeded him sent back once more Albinus into Brittany THE FIFTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAP. 1. The Conversion of Brittany celebrated by Origen 2. The Picts and Caledonian Brittains follow their Example 3. Their King Donaldus c. brought to the Faith by Fulgenius a Brittain 4.5 c. Dempsters fabulous narration 1. THE Conversion of Brittany was so famous in the Church of God that Origen who flourished in Egypt not long after these times in his commentary on Ezechiel thus celebrates it When did the Countrey of Brittany before the coming of Christ consent in the Worship of the only true God But now the whole Earth doth with ioy glorify our Lord for the Churches there erected in the utmost bounds of the world so that in all its limits it doth aspire to celestiall happines And in another place The power of the Divine Grace of our Lord and Saviour is present likewise both to those Nations in Brittany which are divided from our world and likewise those in Mauritania yea with all People under the Sun which have beleived in his name 2. And as the fame therof was largely spread among Churches far remote from Brittany so the Example also had a happy influence on the neighbouring Nations For in the Northern regions of Brittany divided from the civilis'd part by the Emperour Hadrians wall and which always liv'd in hostility with the Romans the Faith of Christ within two years after the death oâ— King Lucius was not only preach'd but effectually subdued the minds both of the Princes and generally of their subjects which gave occasion to Tertullian who liv'd in these times to say that those Provinces of Brittains to which the Roman Armies could not gain accesse were yet conquered by our Saviour submitting themselves to his Faith 3 Concerning this Conversion thus writes Hector Boethius The like mind did Christ our Lord the Prince and Authour of peace give to King Donaldus insomuch as rejecting the worship of Devills he addicted himselfe to solide Piety For when Severus was Emperour of the Romans the sayd King obtained of Pope Victor the fifteenth after S. Peter to whom he sent his Embassadours that severall men illustrious for learning and Religion should be sent into Scotland to baptise himselfe together with his wife and children who profess'd the name of Christ. The Scottish Nobility following their Kings example renounced their former impiety and embracing the Religion of Christ were likewise purified by Baptism The year wherin the Scots by the mercy of Almighty God were call'd and receiv'd the light of true Piety was the two hundred and third after the incarnation of our Lord. To same purpose write Duraeus Gordonus and generally all the Scottish Authours 4. As touching the manner of this Conversion Dempster citing an Ancient Scottish Historian Fordonus saith That is was effected by Paschasius a Sicilian sent into Scotland by Pope Victor who instructed the Nation in the rudiments of Christianity And the same saith he he proves out of an ancient Book of the Church of Lismore which is the most ancient among the Scottish Records The same Authour adds that never any people was with lesse trouble converted to Christ for so great a concourse there was unto those Holy Teachers that there were not Preists enow to baptise them Moreover the sayd Fordonus delivers that this Paschasius leaving behind him his Companions to instruct that rude people more diligently in the Mysteries of Christianity return'd back to Rome to give thanks to that most holy Pope in King Donaldus his name for so singular a blessing confer'd on his Nation But before he arriv'd there Victor was departed this life whose Successour was Zephirinus Whence it manifestly appears â—hat Scotland was converted to the Faith in the last year of Pope Victor Notwithstanding in the Scottish Menology publish'd by the same Dempster this Paschasius is sayd not to have been sent into Scotland by Pope Victor but to have been Donaldus his Messenger to the Pope as Elvanus and Medwinus were sent by King Lucius to Pope Eleutherius for there it is thus written At Dorn in Southerland on the twelfth of December is celebrated the memory of Paschasius who was sent a Messenger to the Holy Pope Victor by King Donald and obtain'd of him Christian Teachers to instruct the Nation 5. This is the account given by Dempster as he pretends out of Fordonus But so little to the satisfaction of the learned Bishop Vsher that he professes In those Copies of Iohn Fordon which I have perused not any of these things related by Dempster are extant so that I begin to suspect the truth of them aswell as of the rest which he quotes out of a namelesse Book of Lismore and I know not what other Manuscripts 6. The person to whom Dempster ascrib's the glory of having first inclin'd the mind of King Donaldus to embrace Christianity was one called Fulgentius or Fulgenius whom he will have to be the Authour of a Book entitled of the Faith of Christ which Book says he if it were now extant Scotland would be furnish'd with a Monument to declare the Antiquity and fervour of its Primitive Faith wherin it would yeild the preeminence to few Kingdoms in Europe and would be superiour to many This Fulgentius saith he was sirnamed the Bold and in the raign of Septimius Seâ—erus dyed at York in England He it was whose faithfull assistance King Donaldus made use of being the first King who stamp'd his Coyn in brasse gold and silver with the sign of the Crosse. II. CHAP. 1.2.3 Confutation of Dempster 4. Who Fulgenius was 5. A Message sent by King Donaldus to Pope Victor 6. More concerning Fulgenius 1. THIS relation made by Dempster though for the substance of it it be agreable to ancient Records yet to embellish it he employs so much of his own inveÌ„tion moved therto by a partiall affection to his own countrey that to a Reader not altogether ignorant he rather disgraces the whole story and renders Truth it selfe suspected then gains beleif to his own impudent additions 2. And first wheras he makes Donaldus to be a King of the Scotts and Fulgentius to be of the same Nation he cannot alledge for this the least ground in any ancient Authours who wrote of these times The Name of Scots was not yet heard of any where much lesse in Brittany The Roman Historians acknowledge no other inhabitants in this Island but only Brittains That is the Common name though in the severall Provinces they be distinguished by severall Titles And particularly touching those Northern Brittains by Hadrians
other things and places is by the great antiquity conceal'd from posterity Some Writers imagine that it was called Sodorensis because it was by Amphibalus dedicated to our Saviour called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soter 3. This Narration for as much as concerns Amphibalus if this be the Brittish Martyr Amphibalus seems to be of doubtfull credit since he could scarce be so timely a Bishop For almost fifty years must yet passe before we introduce him ascending the Episcopall throne offring himselfe a Champion and Sacrifice for the Christian Faith IX CHAP. 1. The Sixth Persecution rais'd by the Emperour Maximinus Martyrdom of Pope Pontianus 2. Of Cyriacus a Brittain falsly suppos'd to be the Successour of Pope Pontianus 3.4.5 The Martyrdom of S. Vrsula and the eleaven thousand Virgins falsly refer'd to this age Fictions concerning them 1. AT this time S. Pontianus Bishop of Rome governed the Church of God whose Predecessour was S. Vrban who succeeded S. Calistus Now the Tyrant Maximinus raising the sixth Persecution sharpned it especially against Bishops and Teachers of the Christian Flock By his command therfore S. Pontianus who by the Emperour Alexander had been banish'd into Sardinia was crown'd with Martyrdom being beaten to death with clubbs To him succeeded S. Anterus by NatioÌ„ a Grecian who the year following was likewise put to death by the same Tyrant 2. Hence it appears that those Writers are manifestly disprooved who after S. Pontianus place in the Chair of S. Peter a person unknown to Antiquity called Cyriacus The Patrons of this Errour are the Authour of the â—asciculus temporum Bergomensis Nauclerus c. Hereto some Modern Writers add that Cyriacus was by birth a Brittain and appointed by S. Pontianus going into banishment his Vicar at Rome to exercise there in his absence the Papall offices for which cause he was by some called Pope 3. A yet greater Errour is that by which certain Authours refer the Martyrdom of S. Vrsula and many thousand Virgins her companions to these times Concerning whose particular Gests things are reported beyond all bounds of probability or even possibility Hermanus Crombachius who has written a book of the Martyrdom of those Virgins pretends that S. Vrsula was the daughter of a certain Prince in Ireland a Christian called Dionethus or Dionothus and that all her companions came out of the same Countrey These holy Virgins saith he the Emperour Maximinus beseeging and winning by assault Colonia most barbarously murdred Wheras it is most certain both by Tradition and all ancient Monuments that before S. Patricks time the first Apostle of Ireland there was in that Island no Prince that was Christian and much lesse could it afford eleaven thousand Christian Virgins Which by what miracle they should in those times be brought to Colen no man can rationally imagin 4. A yet more absurd fancy is entertain'd by some others concerning these Virgins who affirm that they in devotion undertook a pilgrimage to Rome accompanied by severall Princes and in their retinue the foremention'd Cyriacus and returning by Colen were there martyred Indeed a proper time is found by these Writers for a Pilgrimage to be perform'd by such an Army of Virgins c. when the persecuting Tyrant Maximinus so cruelly raged against Christians Notwithstanding besid's pretended Revelations there is produced an eye-witnes of all this a certain companion of S. Vrsula call'd Vetena who it seems escaped the slaughter that she might acquaint posterity with the story of her Fellows The tale reported by her is as followeth When we were at Rome there were at that time two wicked Princes whose names were Maximinus and Africanus Yet Maximinus though then Consul with Africanus never was at Rome who seeing our great multituds and how many Romans associated themselves to us conceived great indignation against us fearing least by our means Christian Religion might encrease and gather strength Hereupon having by â—heir Spyes learnt out what way we intended to â—ourney they sent with great hast messengers to a certain kinsman of theirs called Iulius who was Prince of the Nation of the Hunns exhorting him to bring forth his Army to persecute and destroy us Who readily complying with their desire rush'd violently upon us when we were at Colen and there shed our blood 5. Such dreams as these the inventions of vain and idle witts which gain no beleif to themselves and disgrace Truth reported by others deserve not to be confuted but with indignation to be rejected and conteâ—â—'d And as for the true Story of S. Vrsula's Martyrdom with her companions we shall herafter in due time and place about the middle of the fifth Century give a sober and rationall account of it shewing that she was indeed the daughter of one Dionothus a petty Christian Prince not in Ireland but Cornwall and that those holy Virgins being destin'd for spouses to great multituds of Brittains not long before placed in Gallia Armorica from them named lesser Brittany they were on the Sea surpris'd by a Navy of Hunns and by them led captives up the Rhine to Câ—len where they received a glorious Martyrdom X. CHAP. 1. Maximinus the Emperour slain by his Army His Successours 2. Of Pope Fabianus and his pretended Bull to confirm the Priviledges of Cambridge 3. Peace of Gods Church and many Churches built 4. An Ancient Monument touching the Emperour Gordianus and his Wife 1. MAximinus having raign'd not full four years was slain by his own soldiers at Aquileia to whom succeeded Maximus and Balbinus chosen by the Roman Senat to oppose Maximinus who after a few months were likewise slain by the Soldiers and in their place they advanced to the Empire Gordianus the grandchild of a former Gordianus who in a sedition against Maximinus had been proclamed Emperour in Africk and approved by the Senat and people of Rome but presently after was deprived both of his Empire and life 2. During the Raign of Maximinus as likewise of the Younger Gordianus the Holy Pope Fabianus sate in the Chair of S. Peter being the Successour of Pontianus There is produced by Caius the Advocat of the Vniversity of Cambridge a Bull of Pope Honorius dated the six hundred twenty fourth year of our Lord in which this Pope Fabianus is sayd to have approv'd and confirm'd the sayd Vniversity In case the said Bull be authentick it shall not here be inquired what Proofs those who obtain'd it from Pope Honorius could alledge for their pretending to such a Confirmation by S. Fabianus This is however certain that this Holy Pope was not only watchfull over the affairs of the whole Church but a favourer of learning and learned men To him did the famous Origen give account in an Epistle of the orthodoxe soundnes of his doctrin as Eusebius testifies 3. At this time the Christian Church enioyed great tranquillity saith Baronius Of which occasion many Bishops making good use not
not sacrifise to your Gods Neither doe I fear your threatnings or torments being secure under the protection of my God 9. When he had said this the throng of Officers which stood about him at the Iudges command began cruelly to scourge him for refusing to sacrifice and during that torment lifting up his eyes to our Lord he with a chearfull countenance said O Lord Iesus Christ I beseech thee keep this mind and good resolution which thou hast given mee firm and stable My desire is O my God to offer my soule a whole burnt sacrifice to thy glory and with my blood to seale thy truth Now when the Officers hands were become weary with tormenting him the holy man was thrust into a deep dungeon where he continued the space of six months 10. But presently after all the elements gave testimony of the injury and injustice done to him For from the time of his apprehending to his death neither rain nor dew refresh'd the earth the winds were silent and the region thereabout was continually parch'd with excessive heat of the Sun in the night time likewise the â—â—â—fling heat was intolerable Neither feilds nor trees produced any fruit so that the world it self fought in the just mans quarrell against his impious enemies 11. That which this devout Authour writes of the excessive heat and drought which God sent on Brittany as a just judgment for their cruelty against this holy Martyr impiety against God is taken notice of by the Heathen Oratour in a Panegyrick which this very year he pronounced before the Emperour Maximian then preparing an Expedition against the Tyrant Carausius who had possess'd himself of Brittany but as became an impudent flatterer he ascrib'd the intolerable heat and want of raine to the favour of their false Gods to the Emperour saying During the space of that whole year almost in which a clear untempestuâ—s season was necessary for thy design of building ships hewing of timber and beams encouraging the minds of thy soldiers to labour there was scarce one foule rainy day The winter it self imitated the warm temper of the spring We thought now that we were not in a cold Northern Climat but as if there had been a translation both of heaven and earth we felt the heat of the Southern Sun c. Of this expedition of Maximian against Carausius we shall treat assoon as we shall have finish'd the glorious Martyrdom of S. Albanus XII CHAP. 1.2 S Albanus his devotion and Prayer against Idolatry 3 Yet he venerates the Holy Crosse. 4.5 S. Albanus restores a Sick man to health 6.7 Being condemn'd and lead to his death he converts his Executioner 8. By his prayer he obtains a fountain of water 9. Another Executioner having cut off the Martyrs head looses his eyes 1. THE Infidel Iudge expected that by a tedious and painfull prison the Holy Martyrs Constancy should be broken and spent but on the contrary having an opportunity in that solitude to unite himself to God by Prayer his courage and strength was much encreased The ordinary subject of his dayly Spirituall meditations and entertainment with God and the effect they had is by the devout Writer of his life comprehended in this Prayer c. 2. O Lord Iesus Christ doe not permit the Devills malice so much to prevaile as by his cunning machinations and this peoples relenting my suffring for thee may be hindred And being come out of prison to suffer addressing his speech to the unbeleiving people which flock'd to see him Know all of you for a truth said he that I am an irreconciliable enemy of your false Gods Can any one iudge them to be worthy of any honour which manifestly have no divinity in them being the work of mens hands You your selves can testify that they neither see heare nor understand any thing O detestable vanity to expect life from them which have no life themselves to offer up prayers to those who never could heare to expect safety or happines from those which are not sensible of the least good to themselves Therfore I confidently protest that whosoever exhibits any honour to such dead Idolls is utterly voyd of all reason For tell mee I pray you what can be more desperatly miserable then that man who suffers himselfe to be enslaved by puppets of his own fashioning We therfore to Idolls and a greater 〈◊〉 to those who adore them 3. Here the discreet Reader may observe with how vehement a sharpnes this holy man contends against Idolatry whilst himself at the same time with great fervour and devotion venerates the Crosse of our Lord. From whence will necessarily follow that those who in our times impute Idolatry to Catholicks who give due honour to Sacred things are meer strangers to S. Albanus his Religion In those ancient times the Pagans usually called Christians Crucicolas Worshippers of the Crosse and the Centuriators of Magdeburg though Protestants acknowledge that Tertullian in his Apology testifies how the Christians at that time had all Idolls and the ornaments about them in horrible detestation Whence proceeded their vehement and bitter invectives against them Yet the same Authour in the same book seems to declare that those Christians usually had the Image of the Crosse which they sett up either in the places of their publick meetings or in their privat houses For which reason the Heathens oftimes objected to them that they religiously adored the Crosse. Thus were Christians from the beginning treated by Pagans and in the very same manner are Catholicks at this day treated by Sectaries Whence evidently appears that Modern Sectaries are in their hatred to the Church and the Venerable Crosse of Christ the Successours of Pagans as Catholicks are of the Primitive Christians But we will proceed in the Acts of S. Albanus 4. When these words spoken by S. Albanus in detestation of Pagan Idolatry were heard by the Iudge and the rest who were present with unanimous consent they pronounced sentence of death against him and lead him to execution to a certain place call'd Holmhirst Which place is described by S. Beda to be a very agreeable plain cloath'd with all sorts of flowers and about five hundred paces broad a fit Theater for so glorious a Martyr The same Authour adds that S. Albanus being lead to his death came to the river which with a swift torrent ran between a wall on one side and a sandy shore on the other where the holy Martyr was to be beheaded where he saw great multitudes of all conditions ages and sexes which no doubt by divine instinct were assembled to honour his death and they so choaked the passage of the bridge that before night they could not all have passed over As for the Iudge he had no intention to shew any respect to the Martyr but staid behind in the Citty S. Albanus therfore inflamed with a devout desire of a speedy Martyrdom approached neer the river
Book call'd Ordo Romanus True it is that our learned Selden will scarce allow this custom in Brittany to have been of so great antiquity and therefore interprets that passage in Gildas not literally but metaphorically However certain it is that the succeeding Saxon Kings were annointed with Holy Oyle as all Writers testify of the famous King Alfred But to return to Gildas 6. To shew the universall depravednes of the Brittish Nation and an utter despaire of amendment he further charges the Ecclesiasticks of those times which should have been the correctours of others to have been yet more corrupted then the Laity For thus he writes These enormous sins were not only committed by secular men but Gods own flock and the Pastors therof Those who ought to have been examples of piety to the people were most of them dissolved with wine and all manner of excesse animosities contentions envy against one another tore them into factions and partialities neither did they in their iudgments discern between good and evill So that according to the expression of the Psalmist Contention was powred forth on the Princes of the Clergy who made the people to wander out of the way 7. So desperate were the disorders of the Ecclesiasticks of that age that besides the sharp invectives which Gildas makes against them in his historicall Discourse of the Destruction of Brittany which he especially imputes to their crimes he compil'd another Treatise purposely to reprove them call'd The Correction of the Clergy which begins thus Brittany has Preists but many of them impudent It has Clergy-men but great numbers of them ravenous oppressours deceitfull Pastors call'd indeed Pastors but who are rather wolves watchfull to destroy the soules of their flock having no regard to the Spirituall good of the people but seeking only to fill their own bellies They possesse the houses of the Church but they come to them only for lucres sake If they teach the people yet by the ill example of their vicious lives they render their teaching fruitles They seldome Sacrifise and more rarely approach to the Altars with pure hearts They have not the confidence to reprove the people for their sins being more guilty themselves c. 8. Such a Character Gildas gives of the Clergy in his times which he enlarges by an addition in his Rhetoricall way of allmost all kinds of vices with which he charges them particularly most horrible and open Simony publickly purchasing with money Ecclesiasticall Cures and Bishopricks of the then ruling Tyrants Which having done they were notwithstanding ordain'd by other Bishops by which means Traytours like Iudas were placed in S. Peters chaire and impure persons like Nicholas were Successours of the Holy Martyr Steven c. 9. Thus doth Gildas expose to his own age and to posterity likewise the depraved condition of those times Which Baronius having recited elegantly and iustly adds these words Hence we may perceive and even with our hands feele the iust and equall iudgment of God upon the nation why the inhabitants thereof for their crimes were deliver'd over to the sword and the barbarous nations which punish'd them were for a reward call'd to embracing of the Christian Faith 10. Neither was Brittany alone thus punish'd But almost all the Provinces of Europe were overrun and desolated by innumerable Armies of Barbarous people from the Northern parts By which means though the Church of God was then miserably afflicted so that our Lord may seem to have cast off all care of his flock yet if we reflect on the future effects and consequents of this divine iudgment wee shall find that the Catholick Church did indeed receive thereby a great increase both in numbers of Professours and zeale of Christian Profession For though those barbarous Nations for a while persecuted the Truth yet ere long our Lord subdued their minds thereto and then those strong naturall passions of theirs were employ'd in advancing Gods Church Insomuch as the Apostles time and Primitive age could scarce afford such Heroicall examples of Christian zeale magnanimity and contempt of the earth as these barbarous people once converted manifested to the world So healthfull is the severity of God toward his people III. CHAP. 1.2 c. The Saxons invited by publick consent as Auxiliaries against the Scotts c. 6. c. They land in Kent encouraged by a Saxon-Prophecy 9.10 They sight prosperously against the Picts c. 11. Of Thong-Castle 1. HAving shewd how unworthy the Brittains had rendred themselves of the Divine protection and how fitt scourges the Saxons Angli and Iutes were to punish such impieties wee will consequently declare breifly the occasion order and manner how those barbarous Nations first entred this Island invited by the Brittains themselves as Auxiliaries but shortly became the Tyrants and invaders 2. Many Historians accuse the cowardly slouth of King Vortigern as if he weary of the exercises of war against the Picts and Scotts chose rather with his money to hire stipendiary strangers then to train up his own subiects to resist them and therefore invited the Saxons to fight for the Brittains But S. Beda shews that this was done by the common advice of the Nation saying A Meeting was assembled in which it was consulted from whence they should seek assistance and defence for the avoyding and repelling those so frequent and cruell incursions of the Northern nations into Brittany And it was thought best by all as well as by King Vortigern to demand ayd of the Saxons a nation seated beyond the Sea Which resolution of theirs was doubtles ordered by the Divine Providence to the end that mischeif should come against the impious Brittains as the succeeding event of things did more evidently declare 3. Gildas therfore reflecting on the madnes of this consultation thus exclames O the profound blindnes of the Brittains minds O the desperate stupidity of their senses Those Saxons at whose names they trembled even when they were absent are now by the foolish Princes of Zoan invited to live as it were in their own houses so senceles a counsel they gave to their King Pharao But how senceles soever this counsel was it was approved by the Brittains saith Malmsburiensis and thereupon Embassadours were sent into Germany men of the highest repute and such as might most worthily represent their countrey 4. Witichindus an ancient Saxon Writer doth thus describe the order of this Embassage Fame loudly proclaming the prosperous victories of the Saxons the Brittains sent an humble Embassy to begg their assistance and the Messengers being publickly admitted thus spoke O Noble Saxons our miserable countreymen the frequent incursions of their enemies having heard of the glorious victories gained by you have sent us to you humbly to implore your aid in recompence of which they are ready to offer to you a Province spatious and abounding with all things We have hitherto liv'd happily under the protection of the
Romans and after the Romans we know no nation better then your selves to whom we may have recourse Therefore our desire is to harbour our selves under the wings of your courage And if by your assistance we can only be freed from the rage of our ancient Enemies we will be ready to submit our selves to any service you shall impose on us 5. It may be this Historian in favour of his own countrey hath here putt into the Brittish Ambassadours mouthes a more humble Oration then they ever pronounced for they were sent to hire the Saxons by promising a large stipend not by submitting their countrey to them However the successe of this Treaty he thus declares The Saxon Senate saith he gave this short answer to the Brittains demands Be assured O Brittains that we Saxons will be faithfull freinds to you ready always to assist you in all your necessities and to doe you all freindly kindnes With which answer the Ambassadours were much reioyced and presently returned to make their countreymen more ioyfull with so desir'd a message 6. This Message was sent and return'd in the year of our Lord four hundred forty eight and in complyance with it the year following an army of Saxons under their Cheif Conductours Hengist and Horsa landed in Brittany Whose coming our Historian Gildas in his angry stile thus celebrates recording withall a Prophecy concerning it among the Saxons Then saith he a drove of whelpes rushing out of the barbarous Lyonnesses den came hither in three ships with full sayles and an ominous course encouraged by a Prophecy certainly beleiv'd by them that for the space of three hundred years they should possesse the countrey toward which they directed the prow's of their ships and that half of that time they should often times lay it waste They first fastned their terrible nayles by order of the unhappy Tyrant Vortigern on the Eastern part of the Island with a pretence indeed to defend the countrey but with an intention really to subdue it 7. From whence soever this Prophecy came there seems to be in it some shadow of truth For three hundred years the Saxons possess'd the Island under the Title of Saxony-beyond-Sea but afterward the Nation of the Angli gave their own name to it And again after one hundred and fifty years the half of that time by the coming of S. Augustin the Monk they became Christians and being more civilis'd began to surcease their rude and barbarous behaviour 8. And wheras the said Authour addes that the Saxons aborded in the Eastern part of the Island he intends thereby the Isle of Thanet in Kent where Hengist and Horsa first took land and where more happily after about one hundred and fifty yeares Divine Truth by the ministery of S. Augustin first visited this Island The place of their landing saith Ethelwerd was anciently call'd Hipwines-fleâ—t And was afterward nam'd Wipped-fleet from Wipped a Saxon-commander there slain 9. The good service which the Saxons after their first arrivall perform'd to King Vortigern is thus declared by Mathew of Westminster In the year of Grace four hundred and fifty saith he the Scotts together with the Picts invaded Brittany out of the Northern parts with a mighty army wasting the Provinces through which they pass'd Which being told to Vortigern he gather'd his soldiers together and march'd beyond the River of Humber When they came to a battell there was little need that the Brittains should fight for the Saxons then present combatted with such courage that the Enemies heretofore accustomed to Victory immediatly turn'd their backs and fled Vortigern therefore having by their valour obtain'd the Victory encreas'd his liberality to them and gave to Hengist their captain great possessions in Lindsey a region of Lincolnshire sufficient to maintain him and his soldiers 10. Huntingdom writes that this battell was fought at Stanford in the Southern parts of Lincolnshire for so far the Picts and Scotts had march'd without opposition adding that they fought with darts and lances but the Saxons with battell-axes and long swords the weight and force of which weapons they being not able to bear sought to save themselves by flight 11. As touching the land given by Vortigern to Hengist in the same province where the battell was fought Our Annals saith Camden relate it otherwise for they declare that Hengist the Saxon having subdued the Picts besides large possessions conferr'd on him in other places requested Vortigern to bestow on him in that Province so much ground as he could encompasse with an oxes hide Which having obtained he cutt it into thâ—ngs extremely thinn with which he encompass'd a great Territory in the midst of which he built a Castle which by the name For it is call'd Thong-Castle perpetuates the memory hereof and as Carthage remained many ages a witnes of Dido's fraud who by the same sleight obtain'd the seat where she built that Citty So does this Castle still putt us is mind of the simplicity of the Brittains and cunning of the Saxons IV. CHAP. 1.2 Hengist sends for more forces and his daughter 3 c. King Vortigern's unlawfull mariage with her He gives Kent to the Saxons 7. The Saxons joyn with the Picts 8. c The Brittains desert Vortigern and set up his Son Vortimer 1. BVT the ambition of Hengist was not satisfied with such a gift his intention was to be master of the whole Island without obligation to any In order to the effecting of which intention being a subtile man saith Mathew of Westminster he presuming on the Kings freindship and easines thus address'd himself to him My Lord the King you see how your enemies disquiet you on all sides If you please therefore we will send into our Countrey with order to encrease our numbers with new recruits The King approving his design commanded him to doe so without delay that so he might be freed from the fear of his enemies Hereupon Hâ—ngist sending Messengers into Germany they shortly return'd bringing with them eighteen ships loaden with soldiers 2. It had been happy for Brittany if Hengist had been strengthned by the accession of New soldiers only But they brought with them a fair Lady the daughter of Hengist whose beauty and flatteries so inveigled King Vortigern that to please her he betrayd both his faith and Kingdom too 3. Malmsburiensis thus breifly relates this story We have receiv'd from our ancestors saith he that at this second voyage of the Saxons they conducted into Brittany a Virgin the daughter of Hengist called Rowena for beauty a miracle of Nature admir'd by all that lookd on her Hengist commands a magnificent feast to be provided for the entertainment of his soldiers newly arrived to which the King was invited He gave order likewise to his daughter to perform the Office of Cup-bearer to the King on purpose that he might feed his eyes with her beauty Which design
has mercifully granted our desires 7. The truth of this Propheticall promise was really confirmed by the event for after they were parted they never saw one the other corporally and in the same moment of time their Spirits were delivered from their mortall bodies and by the ministery of Angells translated to the beatificall vision of God But the devout Hermite before his death was purified by a tedious and painfull infirmity which probably hapned to him by a mercifull divine dispensation to the end that the torments of a long sicknes might instrumentally supply the defect in which he came short of the holy Bishops merits that so being made equall in Grace with his pious Intercessour he might not only in the â—â—me moment of time but with an equall participation enioy eternall Glory together with him 8. Among the many miraculous proofes of his Sanctity and favour with God we will here recount onely one which he performed during his last Visitation of his Diocese which is recorded by the same Writer as followeth On a certain day when in Visiting his Province he preached the word of life to the poore countrey-people and likewise by imposition of hands conferred the Grace of Confirmation on such as had been baptized he came to the Village of a certain Count whose wife at that time lay sick at the point of death The Count himself mett him in the way and with bended knees gave thanks to our Lord for his coming and so conducted him into his house And when the Venerable Bishop after he had according to the use of strangers washed his hands and feet and was sett down the Count began to acquaint him with the desperate state of his wife beseeching him that he would give his benediction to water for sprinckling her For said he I firmly beleive that either she will thereby by Gods blessing presently recover or if she dye she will passe from her miserable and tedious paines to eternall rest The Holy Bishop assented to the mans request and water being brought he blessed it and gave it to a Preist commanding him to sprinckle the sick Lady with it Who thereupon entred into her chamber where she lay like one deprived of sence life and both sprinckled her face and her bed yea withall opening her mouth distilled a few dropps into it The holy Water had no sooner touched her but o Wonderfull though she was utterly ignorant of what had been done she preseÌ„tly recovered a perfect health of body and mind and devoutly blessed our Lord who had sent such holy guests to visit and restore her to health And without delay rising up she herself like the Mother of S. Peters wife came to doe service to the Bishop being the first of the whole family which presented to him a Cup of refection VIII CHAP. 1.2 c. Saint Cuthberts preparation to death 4.5 c. The admirable occurrents at his death 1. THIS was the last time that S. Cuthbert visited his Diocese after which he again retired himself into his solitude of Lindesfarn there to prepare himself without distraction for his last account which he was shortly to make as Gods holy Spirit had signified to him Onely three months space was allowed him for this preparation for as Saint Beda declares he retired himself when the Feast of our Lords Nativity was ended in the year six hundred eighty six and dyed on the twentieth of March following 2. What his employment was during this his last retirement S. Beda who either was or might have been present will inform us Having passed saith he two years in performing his Episcopall charge the Holy man of God knew in spirit that the day of his departure out of this world approached whereupon he discharged himself of his Episcopall solicitude and made hast to return to his beloved exercises of an Eremiticall conversation to the end that by the flame of his accustomed compunction he might purge away and consume all the drosse of worldly affections In which time he oftimes would goe out of his solitary mansion to exhort and comfort his Religious brethren who came to visit him 3. The same Authour a little after declares the particular occurrents hapning to the Holy Bishop a little before his death which he relates in the words of a devout Monk whose abode was near to the place and also was scrupulously inquisitive into all matters concerning the Holy Bishop The account given by him is as followeth 4. The holy man of God S. Cuthbert returned into his Mansion in the Island as soon as the Solemnity of our Lords Nativity was ended He was attended to the boat by a troop of his Religious Brethren and being ready to enter into it one of the ancient Monks venerable for his piety strong in Faith but weak in body by reason of a Dyssentery which afflicted him sayd thus to him Tell us my Lord Bishop when wee may expect your return To this simple and plain question the holy Bishop answered as plainly for he certainly knew what should befall him My return shall be when you shall bring back my dead body 5. Thus he passed into the Island where for two months space he spent the time in great ioy for the recovering his beloved tranquillity and solitude yet not admitting any sensuall refreshment but on the contrary mortifying himself both externally in body and internally in mind according to his ancient accustomed rigour After which he was suddenly assaulted with a sharp sicknes by the bitter pains whereof he was purified and prepared for eternall rest and ioy 6. As for the manner of his death I will relate it saith Saint Beda in the very words of him from whose mouth I received it which was a Preist venerable for his Piety named Herefrid who at that time was Abbot of the Monastery of Lindesfarn viz. Three whole weekes was he continually tormented and purified with his disease of which he dyed for upon a Wednesday he began to be sick and upon a Wednesday death ended his sicknes and sent him to our Lord. 7. Now the first day in which his last infirmity had seised on him I went early in the morning to him for three days before I arrived in the Island attended by severall of my Brethren for I had a desire to partake the comfort of his benediction and pious exhortation Assoon as I had given the accustomed sign of my being there he came to the window of his Mansion and when I had saluted him all the answer he gave mee was a sigh My Lord Bishop said I how doe you Perhaps your usuall languishing infirmity has this last night grown upon you It is true said he I have been very weak this night Now I thought he had meant it of his old infirmity which seldom left him and not of a new unusuall sicknes Therefore I questioned him no further but sayd Give us your benediction for it is time for us to return
Martha didst restore to life Lazarus having been four days dead vouchsafe for shewing the power of thy Divinity to raise to life this dead person 12. Then taking the hand of him who had been drownd he said In the Name of our Lord Iesus Christ who was crucified God omnipotent I command thee to rise live and confesse thy Creatour Immediatly after this he who was dead opened his eyes and sighing arose as from a deep sleep and embracing the feet of the holy Bishop he cryed out with many groanings There is no God in heaven and earth but the Lord Iesus Christ who was crucified and whom this his holy servant Swibert preaches who by his mercifull goodnes at his prayers has raised mee from death and Hell O how glorious is this mans life who by his Prayers has driven away death from anothers body and by the trust he has in Christ ha's robbed hell of its prey Surely death can have no power where the holy man Swibert interposes his prayer 13. Immediatly upon this all that were present and had heard these words and seen the wonderfull and strange Miracle exalted with condigne praises the goodnes of God through Iesus Christ our Lord who had vouchsafed to make his holy Servant Swibert illustrious by so glorious a Miracle Whereupon casting themselves at the feet of the H. Bishop they professed their readines to beleive in Christ and desire to be baptized in his name And amoÌ„g these some were Pagan Preists who despised and renounced the vain worship of their Idols 14 Lastly the parents kinred of the Young man with infinite ioy gave thanks to God and his Saint embracing him with great devotion and affectionatly kissing him and his Disciples Saint Swibert also himself with the other Christians prostrated themselves on the ground blessing God who had done great things among his people There was moreover in the street so great a clamour or Pagans who had a desire to see the young man who had been restored to life that S. Swibert was compelled after he was cloathed to lead him forth by the hand with great devotion to the glory of God that he might be seen by all Whom assoon as they saw alive and walking they cryed out Of a truth the God of the Christians is a great God who by his servant has wrought such admirable things There was therefore an universall ioy among them all who saw these wonders and the name of our Lord Iesus Christ was glorified 15. At the same time Splinter who had been restored to life was baptized together with his parents kinred and others to the number of one hundred twenty six besides many children of both sexes 16 The day following when an infinite multitude of Pagans were assembled together Saint Swibert after he had premised a Prayer to the Holy Ghost that he would open their hearts to despise Idols and embrace the Faith in which Prayer his Disciples ioynd with him he preached to them at large declaring to them the Transgression of our First Parent Adam the Incarnation of the Son of God and how all those shall be eternally damned who contemning the true God worship Idols and boast in graven Images And the efficacy of his Preaching was such that a great part of the Citty was converted to the Faith of Christ. 17. Now that Citty though by Profession Pagan was subject to the Dominion of the Christian Princes the King of France and his Generall Duke Pipin and the Regions confining Brabant Flanders and Part of Holland had already embraced the Faith So that the Pagans of Duerstat freely conversing with Christians had frequently heard mention made of Christ. 18. S. Swibert remained many dayes in the same Citty with great vigilance and assurance preaching Christ to the Pagans and confirming the Neophytes Insomuch as not only the ordinary Sort of Pagans but likewise many Idoll-Preists seeing the wonderfull Miracle and heavenly Grace shining in the Holy Bishop cast off their Infidelity and Idolatrous Profession and with great devotion received Baptism of him Thus does Marcellin relate the Gests of his Master S. Swibert till the return of Saint Willebrord Of which Gests himself had been an eye-witnes X. CHAP. 1.2 c The Wonderfull story in S Beda of a man revived and recounting his Visions 1. IT will be pertinent and I conceive not unpleasing to the devout Catholick Reader that here should be adioyned another Story related at large by S. Beda in which we shall read how about the same time in Brittany another dead person for the instruction of the living was restored to life Which Story though by some Protestant Writer it be derided because the Churches Doctrin touching Purgatory is confirmed by it Yet since no arguments can be produced by them to disproove it besides their voluntary ungrounded asseveration that they will not beleive it I will not be sparing of the labour to sett it down as it is found in S. Beda's History 2. In these times saith he a Miracle very memorable which might be compared to the Wonders of old hapned in Brittany For to the end that negligent Christians then alive might be raised up from the death of their soules a certain man who had been a good while dead was restored to the life of his Body and related many Notable things which he had seen This man was an honest House-keeper who with his family lived a religious life in a Region of the Northumbers caâ—led Incuningum Who having been struck with a disease the same growing more and more violent upon him it brought him to extremity so that on a certain day towards evening he dyed But the day following early he came to life again and suddenly raising himself up in his bed all those who mourn fully watched the Body were terribly affâ—ighted and ran away Only his Wife whose love to him was excessive though she trembled at the sight stayd still by him 3. The man seing his Wiâ—e bid her be oâ— comfort Fear not said he for I am truly restored to life from death which had seised on mee and permission is give mee to live awhile longer among men But my conversation hereafter must he quite otherwise then formerly it has been Having said this he presently rose and went to an Oratory of that Village where he remained a good while in Prayer Afterward having divided his whole substance into three portions one portion he gave to his Wâ—fe a second to his children and the third he distributed to the poor 4. Not long after having thus freed himself from all worldly cares he went to the Monastery of Mailros which for the greatest part is encompassed with the River Tweed There having received Tonsure he entred into a secret mansion assigned him by the Abbot where he continued to the day of his death in such contrition and mortification both of mind and body that though his tongue were silent the manner of his life did sufficiently tell the
Books of Scripture Adding that the distance between Brittany and Tours in France where Alcuin lived was in no comparison so great as between Betthleem and Rome More particularly they humbly requested of him an Explication of the Gospell of Saint Iohn the Mysteries of which they earnestly desired to understand And though they had already the Treatises of S. Augustin upon that Gospell they were too difficult to be understood by them 3. This request of theirs he charitably condescended to as appeares by a prolixe Epistle of his placed before his Explication of S. Iohns Gospell directed to them In which he informs them in the time and occasion of S Iohns writing his Gospell for the confutation of Marcion Cherinthus Ebion and other Hereticks who denyed the Divinity of our Saviour He further observes for their instruction the difference in the stile between S. Iohn and the other three Evangelists For they are most copious in relating the externall actions and speeches of our Saviour which serve to direct Christian manners in this life Whereas S. Iohn is very breif in relating the facts of our Lord and cheifly insists on such speeches of his as regard the Vnity of the Trinity the felicity of eternall Life and such Mysteries as are more proper for a Contemplative Life He addes that in explaining this Gospell he durst not rely on his own iudgment but followed therein the Expositions of Catholick Doctours S. Ambrose Saint Augustin Saint Gregory Saint Beda and others out of whom with an humble heart and profound submission he had gathered variety of flowâ—rs and like a good Physicion out of many ingredients had composed a spirituall Medecine which might be healthfull to their soules 4. There is extant moreover another shorter Epistle upon the same subject prefixed before the sixth Book of his Annotations on that Gospell importing that he had sent them for their present use and devotion during the time of Lent certain Extraits out of his explications on that Gospell proper for their present use by meditating whereon they might be disposed with more spirituall ioy to celebrate the ensuing Paschal Solemnity 5. This Latter Epistle is inscribed to his Sister in Christ Gisla and his devout daughter Columba And whereas therein he acquaints them that he directed to them the whole exposition of the said Gospell thereby it is evident that the same person was intended by the two names of Rictrudis and Columba Both these Holy Virgins are commemorated among the Saints in our Martyrologe on the ninth of Aprill XIV CHAP. 1. 2. c. Alcuin sent for by Charles the Great into France 4.5 c. He disputes with convinces and converts Felix a Spanish Bishop an Arch-heretick who denyed the Divinity of our Saviour c. 1. CHarles King of France was deservedly stiled Great both for his victories in war and his zeale to advance Learning and Catholick Truth He not only willingly and liberally entertained all learned men who addressed themselves to him but invited them with great rewards to accept his bounty On a certain time saith Bromton two Scottish that is Irish Monks learned both in secular and Sacred knowledge came out of Ireland with certain Brittish Merchants into France These havâ—ng no wares to sell were wont to cry aloud among the people who came to the faire If any one be desirous of wisedom let him come to us for we have it to sell. This they did severall times Insomuch as many thought them out of their witts But the report of this coming to the King he sent for them and demanded whether they had wisedom to sell Their answer was Yes Sir we have it and in the name of God are ready to impart it to those who shall desire it He again asked them what they demanded in recompence They replyed We demand three things Commodious places to teach Schollars of towardly disposition and such necessary nourishment and cloathes as humane life requires Hereat the King was much ieyed and retaind them both with him Afterward when he went to war he left one of them named Clement at Paris in a convenient lodging and commended to his care certain Noble children with order that he should be furnished with all commodities The other he took with him into Italy and bestowed on him the Monastery of Saint Augustin at Pavia to the end he might there teach all that would apply themselves to him 2. But there was none so highly esteemed by him as our famous Alcuin whom about this time he earnestly invited into France upon two speciall Motives The former is thus expressed by Quercetan in his Preface to Alcuins Works The most glorious King Charles says he who by experience was acquainted with the learning and Wisedome of Alcuin both in France when he was sent thither to make a league of peace between the King of the Northumbers and King Charles as likewise at Pavia whilst he abode there He therefore in an honourable manner called him out of the remote parts of Brittany to assist his affectionat desire to promote the studies of true Wisedome and restore to light the Liberall Sciences which at that time were in a manner extinguished in France And the same is testified by Alcuin himself in an Epistle which he wrote to the same King Charles 2. But the other more important Motive of Alcuins coming into France was the same which his Master Egbert lately Arch-bishop of York had prophetically told him a little before his death That he should goe into France where he should produce much fruit beneficiall to Gods Church by opposing a new pestilent Heresy endeavouring to maintain that Christ was only the adoptive son of God 3. This Prediction was fullfilld when King Charles called Alcuin out of Brittany For then Elipandus Bishop of Toledo and Felix Bishop of Vrgel Vrgelitanus endeavoured to poyson the Church with their blasphemies iniurious to the Divinity of our Saviour This Alcuin testifies himself in a Book written against the former of these two Arch-hereticks I never entertained a servant to minister to mee saith he but I much rather affectionatly desire to doe service to all the servants of Christ And for this purpose by Divine ordination as I beleive I came out of Brittany to the most illustrious King of this Nation Charles For that it was Gods will I should doe so was foretold mee by a most holy man in my countrey who was endued with the Spirit of Prophecy Yea the same my most Venerable Master enioynd mee by his last command that wheresoever I heard of the rising of any new Sects contrary to Apostolick Doctrines I should addict my self entirely to the defence of the Catholick Faith 4. Presently after he was come into France the first thing he did was to write an Epistle to Felix exhorting him to return to the Vnity of the Church In answer whereto Felix returned not a Letter but large Book in which