One William Basing likewise is sayd to have built a Church consecrated to S. Helena at London XVII CHAP. 1.2 Constantins zeale against Paganism and Heresy 3. c. He is seduced by his Sister to favour Arius c. but repents 5.6 He adorns his New Citty Constantinople 7.8 Miracles by the Holy Crosse. 9. Other acts of Constantins piety 1. AFter S. Helena's death Constantin returned into the East where he express'd his zeale against Pagan Idolatry For Eunapius a Pagan writer complains Through the whole world the most celebrated Temples were overthrown by Constantin He made severe Lawes against Heathenish Sacrifices mention'd in Theodosius his Code 2. Neither was he wanting to establish the Churches Peace and Vnity by publishing rigorous Edicts against Hereticks Novatians Valentinians Marcionists Paulians Montanists c. forbidding all Assemblies among them both publick and private and withall exhorting them to return to the Communion of the Catholick Church that so they might be rendred partakers of its Sanctity and so attain to Truth Thus writes Eusebius adding that hereupon many of them did acknowledge their errours and at last joyn'd themselfves to the Churches Communion 3. Notwithstanding being seduced by the Craft of Eusebius Bishop of Nicomedia the Pillar of the Arian faction he began a persecution against S. Athanasius then Bishop of Alexandria This Eusebius had cunningly insinuated himself into the affections of Constantiae the Emperours Sister by whom at her death he was recommended to Constantin in whose mind a scruple likewise was injected by certain speeches of hers threatning a severe punishment to him after death for his severity against so many innocents so she called the Arians Wherupon he commanded that Arius himself should return and be received at Alexandria For which purpose he wrote threatning letters to S. Athanasius that he should be deposed in case he refused him Notwithstanding being inform'd by Athanasius that Arius did not repent of his Heresy but was still a profess'd Enemy of the Councill of Nicaea Constātin desisted from urging his reception 4. Afterward the Meletians accused Saint Athanasius of many crimes but Constantin upon examination finding his innocence quickly absolved and dimiss'd him Yea moreover the pious Emperour turn'd his anger against him who was the cheif Architect of all machinations against S. Athanasius to witt Eusebius Bishop of Nicomedia as appears by his letters written to the people of that Citty and recited by Theodoret in which he complains how himself had been deluded by his forgeries and lyes And on that occasion he proceeds to pronounce Sentence against the whole faction of the Arians banishing Eusebius and severall other Bishops from their Sees 5. But the year following by occasion of the inauguration of his New Citty Constantinople among other Examples of his Clemency he restored them Nicephorus writes that the Citty was consecrated to our Lord and his immaculate Mother with offring the unbloody Sacrifice and prayers Adding that Constantins Statue was erected in a publick place upon a pillar of Porphyry having in his right hand a golden Apple on which was placed the Holy Crosse with this Inscription To thee O Christ our God I commend this Citty 6. Eusebius describing the Magnificence of Constantin in adorning this Citty with many Churches consecrated to the Holy Martyrs saith The Emperour intending to illustrate after an extraordinary manner the Citty called by his own name adorn'd it with many magnificent Churches partly in the Suburbs and partly in the Citty it self by which he both celebrated the Memories of the Holy Martyrs and consecrated the Citty it self to the God of Martyrs The principall of those Martyrs are recorded to have been S. Mocius S. Agathonicus S. Mennas and S. Acacius 7. Sozomen likewise an eye witnes especially celebrats a Church built in a place formerly dedicated to Vesta which was afterward named Michaelium from an apparition of that Holy Archangell In which many Miracles had been wrought by vertue of the Holy Crosse there erected of which vertue the Authour acknowledges that himself had been partaker Among which one speciall Miracle must not be omitted which he relates after this manner 8. I have been informed saith he that a Soldier of the Emperours Guards called Probianus being afflicted with greivous torments in his feet not only received ease in that place but was also honoured with a wonderfull divine vision For he having been formerly a Pagan and converted to Christianity though he were satisfied of the truth of all other instituts of our Religion yet he would never be perswaded that the Holy Crosse could be the cause of mankinds salvation Being thus affected there was offred to him a Divine Vision which set before his eyes the Image of the Crosse which usually was sett on the Altar of that Church and the same Vision declared to him manifestly that whatsoever thngs had been performed either by Angells or Holy men for the publick or privat proffit of men since the time that Christ was crucified were not rightly performed but by the vertue of the saving Crosse. 9. Besides these sacred Ornaments Constantin added much wealth to endow the holy Churches built by him He likewise caused a world of Copies of the Holy Scriptures to be curiously written in parchments richly adorned which he dispersed through severall Churches in the Citty He gave likewise great priviledges to Physicions Grammarians and Professours of other Arts by which means learning much flourish'd there In a word he endeavour'd to make it equall in all respects to Old Rome placing there a Senat with the same honours and authority into which many Christians were elected as Baronius declareth XVIII CHAP. 1.2 S. Athanasius persecuted by Arians 3.4.5 He is banish'd into the west for his safety 6.7 Arius conven'd before Constantin 8.9 c. His fearfull death 10. Pope Iulius 1. BVT the restlesse malice of the Arians against S. Athanasius the principall defender of the Faith declared by the Nicene Councill urged them to invent and forge new accusations against him of breaking a Chalice of murdering a man and using enchantments with his dead hand of committing adultery by violence c. With these crimes they charged him before the Emperour importuning him that he might be condemned and deposed 2. Hereupon a Synod of Bishops being assembled at Tyre Athanasius his cause was there examined and though in all particulars his innocence was evidently declared ye◠he was condemned by them Which manifest injustice astonish'd Constantin as appears by a Letter of his recorded by Saint Athanasius in his Apology 3. Notwithstanding these impious Bishps after they had consecrated at Ierusalem a magnificent Church built by Constantin repairing to Constantinople there renew'd their accusations and probably by the favour of the Emperours Son Constantius infected with their Heresy did so beseige Constantins eares that S. Athanasius could scarce gett accesse to prove his
many prayers entreated him to stay some time with him and as he had signified in his Message restore order to the Church in that Region because in a manner all the inhabitants had lost the Catholick Faith S. Gildas accordingly travelling through all the Provinces of Ireland restored Churches instructed the Clergy in the true Faith and worship of the holy Trinity cured those who had been poysond with Heresy and expelled all Teachers of Errour So that by his Zeale and diligence Truth began again to flourish in the countrey 10. After this the Holy man built many Monasteries in that Island and instructed the children of many of the Nobility in learning and piety And to win the greater number to the service of God he himself became a Monk and brought to the same Profession very many as well of the Nobility as meaner persons and orphans He compassionatly freed likewise from the tyrannicall slavery of Infidels many poore Christians c. 11. Thus this holy man became as it were a second Apostle to Ireland repairing the ruines of that Faith which Saint Patrick first preached among them Now whereas Adamannus says that the Epistle first sent him out of Ireland was brought by Faithfull men If we enquire who these Faithfull men were it will appear very probable that among them the Holy Abbot Komgall was one for the Writer of his life sayes that at this time namely in the seaventh year after the foundation of the Monastery of Beancher which saith B. Vsher was built in the year of Grace five hundred fifty five that holy man sayld into Brittany out of a desire to visit some holy men and to remain there some time where he built a Monastery in a certain village called Heth. 12. How long S. Gildas abode in Ireland is not manifest though for so great a work as he performed there a short time would not suffise But it is without question that he returned into Brittany where he also dyed in a good old age For thus writes Pits of him At last Gildas the glorious Confessour of Christ being ninety years old ended his life in great holines in the Monastery of Banchor where he was buried the fourth day before the Calends of February in the year of Grace five hundred eighty three when Maglocunus sustaind the Brittish Empire falling to ruine And on the same day is celebrated in our Martyrologe the memory also of the other Saint Gildas Albanius Now whereas it is said that Maglocunus was then King of Brittany that may possibly be true for the succession of the Brittish Princes during these tumultuous times for want of Writers is very uncertain 13. If we consider the great age in which he dyed that may reasonably be applied to him which B. Vsher would rather referr to the former S. Gildas namely that S. Brendan the Son of Finloga in the year of our Lord five hundred sixty two came into Brittany to visit the holy old man Gildas dwelling there who was famous for his great wisedom which passage is extracted out of an uncertain Authour of his Life For at that time Gildas was more then threescore and ten years old XI CHAP. 1. The Raign of King Ethelbert 2.3 c. Of S. Columba His Contention with King Dermitius whence followd a Civill Warr in which the King is miraculously overthrown 6. S. Columba pennanced by S. Finian a Bishop 7. And excommunicated by a Synod of Bishops 1. IN the year of Grace five hundred sixty one Irmeric King of Kent after he had raignd thirty years dyed leaving behind him a Son and a Daughter His Son and Successours name was Ethelbert his daughters Ricula This is that happy and famous Ethelbert who according to his Name was the glory and splendour of his Nation who had the first prerogative of receiving and propagating the Christian Faith among the Saxons Some disposition thereto was begun in his Fathers time who by Hector Boëtius his testimony who calls him Iurminric permitted in his Kingdom at least a privat exercise of Christian Religion But before it will be openly professed there by his Son thirty years of his raign must be spent as shall be shewd hereafter During which time many changes hapned to his state for he was frequently exercis'd in war wherein toward the beginning he sustained great losses which afterward he repair'd by many victories with which he much enlarged the limits of his dominions 2. In the third year of his raign the famous S. Columba by occasion of Civil wars and the iniurious dealing of the Bishops in Ireland was compell'd to quitt that Island and come into Brittany Thus does Adelmannus who wrote the life of that Saint relate the particulars Two years after the Civil war at Culedre bene when Dermitius son of Kerbail was Monark of Ireland and all businesses were determin'd before the Kings Tribunal it happned so that S. Columba was obliged to appear before him to challenge a certain free man who had been made a captive And when the cause being pleaded before the King an uniust sentence had been pronounced by him the Man of God rose up with great indignation and before all there pâ—esent said thus O uniust King Know that from this moment thou shalt never see my face within thy dominions till God the Iust Iudge shall have diminish'd thy Kingdom for thy iniustice For as thou hast despis'd mee here before thy Nobles by a Wrongfull iudgment so shall the Eternall God despise thee before thine enemies in the day of war Having said thus he presently took horse smiting him with his whip so as that great store of blood issued from him This being observ'd by the Kings Counsellors present they wondred at it and humbly entreated the King to comply with the Holy mans request for fear God should dissipate his Kingdom according to his threatning 3. But the King filld with fury would not understand that he might doe right but moreoveâ— swore that he would toke revenge on all the kinred of S. Columba and make them all slaves And according to this Oath he gathred a mighty army of three and twenty thousand horse foot and charrets and with it march'd to the confines of that countrey with a resolution utterly to extirpate the inhabitants When therefore the people of Conal heard of the Kings coming they likewise were assembled to the number of three thousand desirous to fight manfully in defence of their countrey being in so great danger and placing all their hope in God alone S. Columba rose very early and being full of Gods Spirit he encouraged them and with a loud voyce which sounded terribly through the whole army he said to them Fear nothing God himself shall fight for you as he did with Moyses against the Egyptians at the Red sea Not any of you shall suffer the least harm for our Lords wrath is inflam'd against this proud Kings army so that if but
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
the Consummation of the saints A Church into which all nations should flow A Church or citty built upon a hill so that it cannot be hidden and which is alwayes at unity in it selfe a Church unto which Kings shall be Nursing-fathers and Queenes nursing-Mothers Lastly a Church in which Christs people should doe the miracles which he did and greater yet then they were which last Character is referred to the whole body of the Church in whom this vertue doth shine for ever as is observed in the margin of the English Bible 12. This being so let those defamers of Gods Church be demanded Where is the Church that is promised and thus described to be found We can shew them such an one not one of these marks wanting to it but let them shew the like to us They abhorre all supposition that the Catholick Church staind as they accuse her with horrible superstitions and Idolatries should be it for what would they then be Where then would they have us to looke for it Trâ—ly if they be our directours we may looke long enough to little purpose We may search all corners with candles and torches and all in vain And this our adversaries acknowledge For not any one of them pretends to shew a Church distinct from the Catholick and qualified as the ancient Prophecies require On the contrarie they content themselves with the fancie of a Church invisible and hidden in some unknown desart presently after the Apostles times during the whole space contained in this history so that no wonder if they can give no account of it which is to say in plain language Christ could not or would not and certainly did not make good the many promises of his Father 13. O the miserably sandy and miry foundation on which these men doe build all their pretentions of belonging to Christ and expectation of eternall happinesse from him since it relies upon this blasphemous supposition That all the Saints acknowledged hitherto by Gods Church and iustified to be such by innumerable stupendious miracles all the famous Doctours and Converters of Nations all the Glorious Martyrs all the immaculate Virgins and in a word all those who have and doe acknowledge themselves members of this one Catholick Church have been estranged from Christ excluded from that happinesse by criminall Anti-christian superstitions and Idolatries 14. Now I must confesse that this way of arguing does take its force from another supposition which whether it be made good or no the prudent Readers eyes may iudge which is this That by the following History is evinced that the present Catholick Church teaches the very same doctrines which from the infancy of Christianity were taught and received in our Nation The truth of which Assertion I doe not wel know or imagin by what course or methode it can rationally be expugned or considerably weakned and much lesse can I conceive how upon supposition that it is true it can be sleighted by any 15. Yet I assure my selfe this book will fall into the hands of some who without examining particulars will think with one puff of their breath to blow down the whole fabrick of this by professing confidently That they have no obligation at all to beleive one word written in it being withall certain that all is false whatsoever it is which may be pretended advantageous to Catholicks The Scripture the Scripture and nothing but the Scripture can challenge beleife from them as for all other writers and especially such as these out of whom this history was collected who were generally Monks or little better Iohn Fox has taught to make their stories no part of their Creed 16. But as for these men they seem not unlike an honest Northern tenant of the late Earle of Cumberland very zealous for the honour of his Lords family who when another his companion had in discourse imputed treason to some of the said Lords Ancestours replyed I am sure that is false for I have read all the Bookes of histories both in the old and new Testament and I defie any man to shew me that ever any Clifford has been a Traytour 17. Others there will be who will read this History with very great indifference whether the things related be true or not yea and whether the inference even now drawn from thence be valid or not A preassumed assurance as they conceive that the now Catholick Church is such an Anti-christian Congregation as they read described in the Apocalypse fortifies their stomack to swallow down and digest any consequences whatsoever though Christianity it selfe should be endangered by them 18. To such Readers as these I have nothing more to say but that I am sorry since they want the skill of Iudging like rational creatures that they have the misfortune not to want the facultie of reading or at least that it is not in my power to prevent their unproffitable expenses of money and time upon such a book as this 19. But as touching more sober Protestant readers who notwithstanding out of a preiudice against Catholick Doctrines and some times out of a feare of the worldly incommodities of being convinced by writings which assert them are ordinarily too negligent in examining the weight of Testimonies produced in thâ—râ— behalfe In case this Historie fall in to the hands of such the Authour having first besought almighty God to give them a more perfect discernment between temporall and spirituall things desires them seriously to consider in generall the degrees of credibility which occurr in Histories and Records and how far they doe respectively require our assent to them as a dutie of obligation 20. God our heavenly creatour as he has given us an internall light of reason to iudge of the nature of objects occurring to our senses by a frequent Experience of effects flowing from them So for asmuch as concernes other obiects which can come no other way to our knowledge but by the testimonie of men such as are actions or events which have hapened before our dayes the same God who is pure reason it selfe has instituted another light or guide which is authority to direct our reason in iudging of them that is in affording our assent proportionably to the merit and weight of such authority Therefore obstinately to refuse our assent to the testimony of witnesses who can be iustified to have been persons of learning Iudgment diligence fidelity and pietie and especially in matters the truth of which it highly concernes us to know is to oppose ones selfe to the most wise ordonnance of God and not onely to renounce our reason but the most necessary care of eternitie Vpon which ground S. Augustin sayes it is some unhappines to be mis-lead by authority but it is a far greater unhappines not to be moved by it The reason is because the former onely argues the imbecillity of human reason but the latter an absolute contradiction to it as if our soules were fit to iudge of nothing
kinred 12. By which expression the Historian seems in the opinion of Baronius to have principally pointed at this famous Conversion of Brittany For having with all diligence searched into Ecclesiasticall monuments he professes he could could not find out any to whom that passage in Eusebius could be applied except our Brittish King Lucius whose name is commemorated in the ancient Martyrologes usually read in Churches Neither is it any wonder that Eusebius should either be ignorant or silent concerning the particular affairs of Brittany concerning which as may be shewd by many Examples he treats very negligently But enough hath been sayd touching the motives probably inducing King Lucius at this time publickly to embrace the Christian Faith We will consequently declare the manner and order of the said Kings conversion accompanied with that not only of his family but generally his whole Kingdom III. CHAP. 1. A History of the Conversion of Brittany anciently written by Elvanus Avallonius lost 2. The Relation of Bale and the Magdeburgenses concerning it 3.4.5 c. King Lucius being unsatisfied in his old Religion demands instruction of Pope Eleutherius And why he has recourse to him 1. IF the Ancient History of Elvanus call'd Avallonius that is of Glastonbury mention'd by Radulphus Niger in his Chronicle and â—ale who is sayd to have lived in these very times of Antoninus the Philosopher Commodus his son and Pope Eleutherius and to have written a Book of the Original of the Brittish Church if this History I say were still extant we might with more assurance proceed in the relation of the particulars touching this most happy conversion of our Countrey Wheras now we must content our selves with gleaning out of lesse ancient Writers such parcell's as they will afford us to make up the following Narration Notwithstanding since we cannot charge them with delivering to posterity their own inventions we ought to receive their scattred Records as the Relicks of ancient Tradition extracted out of Primitive Histories now swallowd in the gulfe of time 2. Now in our Narration that we may approve our sincerity we will not neglect the iudgment and testimonies of such Modern Writers as have searched into Antiquity though otherwise averse from Catholick Religion Among which thus writs Bale King Lucius says he was it seems scandalis'd at the meannesse and Poverty of Christ as the Iews formerly were For though Christian Religion had for the space of more then a hundred years been propagated through Brittany yet it seem'd to him deprived of its due splendour because it had hitherto been administred by simple poore and contemptible persons and however it wanted the Emperiall Authority of Rome to support it Therfore as soon as he was informed by Trebellius and Pertinax the Emperours Lievtenants that upon the ceasing of persecution severall illustrious Romans had embraced it he then began to entertain a more worthy conceit of it And to the same effect write the Centuriators of Magdeburg though with some mistake as hath been observed 3. This stone of offence to wit Poverty and want of worldly splendour and advantages being thus removed King Lucius now seriously comparing the Christian Faith with what he had been taught by his Druids the simplicity and sanctity of the one with the unclean and inhuman Superstitions of the other but especially considering the inestimable Promises of eternall Glory and Happines not only proposed but by evident demonstrations establish'd in the Gospell to which his own Preists never pretended any claim at all No wonder if he grew unsatisfied and weary of his former Errours and willing to admit a further illustration of those verities with a few beams wherof he had formerly been enlightned 4. Now it seems there not being then in Brittany or not known to the King any Ecclesiasticall persons of authority sufficient to establish a new Church though there wanted not such as had skill enough to perswade satisfy him in the Truth of Christian Religion the principall of which were the foremention'd Elvanus of Avallonia and Medwinus of the Province inhabited by the Belgae Hence it came to passe that King Lucius no doubt by the advice of these holy persons was oblig'd to seek for a more perfect instruction and to implore a greater authority for setling the common affairs of Christianity from abroad 5. For which purpose though in the neighbouring Kingdom of Gaule there were at that time living and famous many holy Bishops eminent for Piety and learning the most illustrious among which was S. Irenaeus Bishop of Lyons and shortly after a most glorious Martyr Yet to none of these had King Lucius recourse either for counsell or assistance But ordring his Messengers to passe through that Nation he directed them beyond it to Rome the fountain of all Ecclesiasticall Iurisdiction and to S. Eleutherius a worthy Successor of S. Peter in the Apostolick Chair 6. Indeed if he had at that time consulted S. Irenaeus he would have told him what himselfe had taught the world in his Book against Heresies That to this Roman Church by reason of its more powerfull principality it is necessary that every other Church should have recourse that is all faithfull Christians wheresoever dispers'd Because in that Church the Tradition derived from the Apostles was safely conserv'd Tertullian likewise an Eminent Preist then alive would have given him the same advice Whosoever thou art saith he that would'st better employ thy curiosity in the busines of thy salvation take a view of the principall Churches founded by the Apostles c. If Italy be nearest thee thou maist repaire to Rome from whence our authority in Africk is likewise derived A Church it is happy in its constitution to which the cheif Apostles together with their blood shed forth the whole doctrine of Christianity Lastly the security of making that Church the Rule both of doctrin and disciplin would have been excellently declared by the foresaid glorious Saint Irenaeus saying By making known the Faith of that cheifest most ancient and through all the world most renouned Church of Rome founded and constituted by the most glorious Apostles S. Peter and S. Paul and by an uninterrupted succession of Bishops derived to our times we confound all those who any way either by an unlawfull self-love vain-glory blindnes or or perversenes of opinion doe make separated congregationâ— professing other Doctrines And in consequence the same holy Father adioyns a Catalogue of the Names of all the Bishops of Rome from S. Peters dayes the twelfth and last wherof living in his time was this S. Eleutherius to whom King Lucius address'd himselfe for a more perfect information in Christian verities and to obtain Ordinances and lawes necessary for the constitution of a well ordred Church in his Kingdome IV. CHAP. 1.2 Bishop Vshers iudgment of King Lucius his Message to the Pope 3. Instructions given by the King to Messengers 4.5 Pope
VII Caâ—r Custeint This Citty was formerly called Seiont near Caernarvont being the same which Antoninus calls Seguntium But it chang'd its name into Caïr Custeinâ— because Constantius the Father of Constantin was buried there Whose body saith Mathew of Westminster was found at Caernarvon near Snowdon in the time of King Edward the first after the Conquest and by his command honourably buried in the Church VIII Caïr Caratauc or Caïr Caradoc in the borders of Shropshire between the Rivers Temdus and Colunus Where King Caractacus rais'd against the Roman Generall Ostorius a great Rampire but was there defeated by him There a Citty being afterwards rais'd was from his Name called Caïr Caradoc So that Geffrey of Monmouth and Huntingdon are much mistaken who interpret this Citty to be Salisbury IX Caïr Grant or Granteceaster or Grantbridge now Cambridge taking its name from the River Grant or Gront X. Cair Maunguid or Manchguid suppos'd to be the same Which by Antoninus is called Mancunium or Manchester in Lancashire others conceive it to be Manduessedum or Manchester in Warwickshire XI Caïr Lundein by others Caïr Lud now London XII Caïr Guorthigirn a Citty situated in Radnorshire and called from King Vortigern who conceild himself there being afraid of punishment for his horrible crimes but was found out by Divine Iustice and by Lightning burnt together with his Citty What the prime name of this Citty was in King Lucius his dayes does not appeare XIII Caïr Ceint or Kent now called Canterbury formerly Dorobernia XIV Caïr Guiragon or Guorangon that is Wigornia The Welsh call it Caër Wrangon the English Worcester Antoninus calls it Branonium and Ptolomy Branogenium XV. Caïr Perâ—s otherwise Portcester from the commodiousnes of the Haven It is now called Portsmouth XVI Caïr Daun named by Antoninus Danus now Doncaster in Yorkshire XVII Caïr-Legioâ— taking its name from the the twentieth Legion by Iulius Agricola's appointment quartering there It is at this day called Chester or Westchester XVIII Caïr Guricon or Guoricon or as Cambden writes it Caïr Guaruinc now warwick so called because it was a Garrison of the Romans which in the Brittish Language is called Guarth XIX Caïr Segeint or the Citty of the Segontiaci which were the people who first surrendred themselves to Caesar It is now called Silcester in Hampshire XX. Caïr Leon or Vsk so call'd because the second Brittish Legion brought over by Vespasian was quartered here It was seated in Monmouthshire but is now quite demolished XXI Caïr Guent called by the Romans Venta Belgarum to distinguish it from severall other places called Ventae being in the Province of the Belgae a people which came out of lower Germany and seated themselves in Hampshire it is now called Winchester XXII Caïr Brito a Citty placed between the Rivers Avon and Fome it is now called Bristol XXIII Caïr Lerion by the Saxons afterward called Legecestria now Leicester XXIV Caïr Draiton the situation whereof is now uncertain there being many places of that name Bishop Vsher thinks it is the same now call'd Dragton in Shropshire XXV Caïr Pentavelcoit seated on the River Ivel in Somershire now called Ivelcester or Ilchester The same learned Bishop writes it Caïr Pensavelcoit supposing it to be Pentsey in Sussex where William the Conquerour first landed XXVI Caïr Vrvac called by Antoninus Vriconium and by the Saxons Wrekenceaster at this day Wroxcester in Shropshire XXVII Caïr Calemion or as Mr. Cambden reads it Caïr Calion which he thinks to be Camelet in Somersetshire where remains the footsteps of an ancient Roman Camp and where many Roman Coyns are frequently found XXVIII Caïr Luitcoit or rather Lindcoit by Antoninus and Ptolomy call'd Lindum by the Saxons Lindecollinum at this day Lincoln 5. These are the twenty eight Citties of Brittany all which cannot yet be asserted to have been extant at least under those names in the dayes of King Lucius since among them there are severall which took their Title from persons living in after-ages as Caïr Vortigern Caïr Casteint c. And Caïr Draiton seems to have been a Saxon building 6. Henry of Huntington in the account of them varies somewhat from this and in the place of some of these omitted by him substitutes others as Caïr Glou that is Glocester Caïr Cei or Chichester Caïr Ceri that is Cirencester Caïr Dorm call'd by Antoninus Durobrivae at this day Dornford in Huntingdonshire Caïr Dauri or Caïr Dorin now Dorcester And Caïr Merdin still remaining with the same name from whence a Province in Wales takes its title These are the Cittie 's design'd to be the Residences of Arch-bishops and Bishops when the number of Pastors should be so encreased as to supply them 7. Now whereas here is mention'd the Title of Arch-bishops we are to take notice that that Title was not in use as yet in the Church in the dayes of King Luciâ—s but yet the same latitude of Ecclesiasticall Iurisdiction was from the beginning under the name of Metropolitan Bishops For the Policy of the Church being squared according to the Civill as the Governours of Citties which were Metropoles exercised an Authority over other Citties also depending on them so did the Bishops likewise of those Citties over the whole Provinces IX CHAP. 1.2.3 Of Saint Theanus first Bishop of London 4.5 Elvanus his Successour 1. HOw many of those twenty eight Citties were in those dayes supplied with Bishops is uncertain Besides Elvanus consecrated Bishop at Rome our Ecclesiasticall Records mention only one Brittish Bishop more called Theanus the first Metropolitan Bishop of London where our devout King Lucius built a Church consecrated to S. Peter and seated in the place called Cornhill 2. The truth of this is testified by an ancient Table belonging to the same Church wherein was this Inscription In the year of our Lord one hundred seaventy nine Lucius the first Christian King of this Land founded the first Church at London namely the Church of Saint Peter in Cornhill He established likewise there an Archiepiscopall See and the prime Church of the Kingdom and so it continued for the space of four hundred years till the coming of S. Augustin the Apostle of England c. Thus the Inscription 3. But Iocelinus a Monk of Furnes testifying this holy Prelat Theanus to have been the first Archbishop of this new erected See of London makes him to be the Founder of this Church for thus he writes Thean or Theanus is sayd in the time of King Lucius to have built the Church of S. Peter on Cornhill in London being assisted therein by Ciranus the Kings Cheif Cupp-bearer 4. After Theanus his decease the time of whose government in that See is uncertain there succeeded him therein S. Elvanus who generally is acknowledged the second Metroâ—politan of London But whether in those times there was in Brittany any Iurisdiction properly Metropoliticall which must presuppose an erection of severall subordinate Dioceses cannot by any of our
sublime a name they might better resist the Enemy But the unconstant soldiers finding his incapacity as suddenly depos'd him and in his place chose Gratianus born in the same Island 2. But within four monthes they slew likewise Gratianus for his insupportable cruelty Which being divulg'd in the countreys abroad their old Enemies out of Ireland return'd and being attended by the Scots Norvegians and Daci they march'd crosse the Island from sea to sea wasting all with fire and sword 3. In this extremity the Brittish Army proclam'd Emperour a Soldier called Constantin not for any merit of his courage saith S. Beda but only for the hope they fancied in his name as if the present ruins could not be repair'd but by another Constantin 4. Concerning this mans Election Geffrey of Monmouth follow'd by Florilegus and others frames this story How Wichelin commonly call'd Guithelin Arch Bishop of London seeing the calamity of Brittany and weaknes of the Romans pass'd over Sea into lesser Brittany formerly call'd Armorica where Aldroenus raign'd the fourth from Conanus whom Maximus had first constituted King there To him the Bishop made his humble petition that he would out of commiseration to the countrey from which himself was descended undertake the Government of it The King refused this offer as to himself but was content that his Brother Constantin should accept that Title whom he furnished with Soldiers and a Navy sent them into Brittany When presently the Brittains generally flock'd to him out of their caverns and lurking places and vnder his conduct marching against the Enemies obtain'd an illustrious Victory This being done they sett the Crown on his head at Chichester and gave him to wife a Noble Roman Lady who had been brought up by the same Bishop Guithelin By her he had three Sons the Eldest was Constans whom he made a Monk at Winchester in the Church of S. Amphibalus The other two were Aurelius Ambrosius and Vterpendragon whom he committed to the education of the same Archbishop 5. But these are fictions either invented or credulously embraced by Geffrey of Monmouth a man whose end in writing a history was not to propagate Truth but to exalt his own nation For first it is certain that when Constantin was proclam'd Emperour in Brittany the Arch-Bishop of London was not Wichelin but Fastidius Priscus who dyed about the year four hundred and twenty whose Successour was Voadinus and after him Guithelin in the year four hundred fifty six 6. Again that this Constantin was so far from being Brother of a King that his originall was base and unknown we have the testimony of the most ancient and authentick Historians S. Beda sayes he was chosen Ex infimâ militiâ out of the lowest rank in the Army and this not for any merit but meerly a fortunat presage of his name The place where he was chosen Emperour was Caër-Segont neer Caër-narvon afterward call'd Caer-custenith perhaps from this Constantins election there Being chosen he directed Messengers to the Emperour Honorius to excuse himself as being by violence compell'd by the soldiers to accept that Title thus writeth Zosimus which alone destroys Geffreys fable 7. The same year Constantin pass'd over into Gaule where gathering an army he subdued all the regions on this side the Cottian Alpes dividing Gaule from Italy and then saith the same Zosimus he accounted his possession of the Empire secure He likewise drew out of his Monasticall Solitude his Son Constans whom he created Caesar This is testified by Orosius and Marcellinus Comes 8. The seat of his Empire he placed at Arles he constituted firm guards upon the River Rhine to hinder the excursions of the Germans and utterly broke the forces of the Vandalls Sueves and Alans which had wasted all the Provinces between the river Seine and the Rhine 9. Afterward he sent his Son Constans into Spain who by many successfull combats subdued the countrey And whereas two Noble Brethren Didymus and Verenianus having collected an army of Spaniards faithfull to the Roman Empire had seised on the streit passages through the Pyrenean mountains Constans courageously broke through them Which having done he committed the care of defending those passages to forraign Soldiers to the great displeasure of the Spaniards who thereupon entred into league with the Vandals and Gothes against him For these good successes Constans by his Father was pronounced Emperour to whom he repaired leaving Gerontius in his place Generall in Spain 10. But the year following he was sent back into Spain attended by Iustus a famous Captain Whereat saith Zosimus Gerontius was so offended that he procured the barbarous Soldiers in Gaule to revolt so that Constantin having sent a considerable part of his army into Spain and not being able to represse them severall Provinces both in Gaule and Brittany forsook their dependence on Rome casting out the Roman Magistrats and governed themselves by their own will and laws Notwithstanding the same Authour afterward insinuats that the Emperour Honorius himself freed the Brittains from their dependence writing letters to them wherin he exhorted them to provide for themselves 11. Gerontius not content with this assumed to himself the Title of Emperour and investing with the same purple Maximus whom he left in Spain he with an army marched against Constantin whom he beseiged in Arles But an Army from Honorius under the conduct of Constantius a Roman approaching Gerontius his soldiers forsook him and the Spaniards remaining out of contempt of him attempted to kill him and encompassing the house into which he retired they sett it on fire So that Gerontius having first killd his wife at last killd himself also This is Sozomens relation 12. As for Constantin he was again beseiged at Arles by the Roman General Constantius and being inform'd that Ebodicus whom he had sent into Germany to collect aid from the Franks and Alemanni was intercepted in his return he devested himself of his Imperiall Purple and flying for refuge into a Church was there consecrated a Preist Whereupon the Soldiers in the Town having pardon offred them opened the gates Constantin with his Son Iulian was sent into Italy but by the way was slain 13. The year before Constantins unhappy death was deplorable to the whole world by the destruction of Rome overcome and sack'd by Alaricus King of the Goths Then not only the immense wealth of the Citty for so many years heap'd together but the ornaments of Churches became the prey of barbarous Soldiers who were astonish'd to see the munificent vessells with which Constantin the Great had enrich'd them XXVI CHAP. 1.2 c. The Martyrdom of S. Melorus a young Brittish Prinie 1. OVR Martyrologe the same year wherin the Vsurper Constantin was slain commemorats a more happy death call'd a Martyrdom of a young Brittish Prince whose name was Melorus or Meliorus Of whom mention is made in the Monuments of Cornwall
quelled their fury Then he admonished his Collegue and encourag'd all the rest So with one breath and clamour prayers were powr'd forth to our Lord. Immediatly the Divine vertue shewd it self present the infernall Enemies were dissipated a calm tranquillity ensued the winds are turn'd and become favourable to their voyage the waves serviceably drive on the ship so that in a short time having dispatch'd a vast space they safely arriv'd in a quiet and secure haven 11. This Oyle made use of by S. Germanus was not that Sacramentall oyle consecrated for the spirituall comfort of the Sick but ordinary Oyle which we frequently read to have been used by holy men upon the like occasions and by their benediction of it to have produc'd the like effects in severall exigences Of the former fort of Sacramentall Oyle S. Iames in his Epistle speaks and of this latter S. Mark in the sixth Chapter of his Gospell saith Baronius Severall examples of the like may be read in Sozomen as where S. Anthony by annointing a lame man with oyle cur'd him and another holy Monk call'd Benjamin by the like means cured severall diseases And Ruffinus testifies that in his presence and sight severall miracles were after the same manner wrought by religious Hermits V. CHAP. 1.2 c. S. Germanus his Disputation against the Pelagians and Miracle 10. c. A victory over the Scotts by his Prayers 1. THese two Holy men saith the same Constantius being landed a great mulâ—itude from severall quarters meâ—t to receive them of whose coming they had been informed by the predictions of wicked Spirits which were sore affrighted thereat For these being by the power of Preists cast out of those whom they had possess'd did openly declare the furiousnes of the tempest and the dangers which themselves had oppos'd to their voyage and how by the command and sanctity of those holy men they had been vanquish'd Afterwards these venerable Bishops with their fame preaching and miracles fill'd the whole Island of Brittany the greatest of all others And being ouerpress'd with the multitudes of those who resorted to them they preached Gods word not only in Churches but in lanes and high wayes whereby Catholicks were confirmed in their faith and those who had been deprav'd were reduced to the Church They were receiv'd as if they had been indeed Apostles considering the authority which their holines gave them the eminency of their learning and the wonderfull miracles wrought by them Divine Truth therefore being declared by persons so qualified generally the whole Island submitted to their doctrin The authours of the contrary perverse persuasion lurked in dark holes being as the wicked Spirits also were vexed to see the people freed from their snares But at last after long study and meditation they presum'd to enter into dispute with these Apostolick men 2. The place made choice of as most proper for this disputation was not London as Hector Boethius imagins but Verolam then a famous Citty neer S. Albans where the Body of the glorious Martyr Saint Alban repos'd Now what pass'd in that solemne conflict is thus related by Constantius 3. The Pelagians came pompously attended by their flattering disciples in glittring and costly raiment and they rather chose to run the hazard of a conflict then by their silence to confesse they had an ill cause Infinite numbers of people were assembled there with their wives and children The disputants stood on each side very unlike in their condition For on one side was placed divine authority on the other human presumption Here was Orthodox Faith there perfidious Errour Here Christ was acknowledg'd the authour there Pelagius At the first entrance the Holy Bishops gave free scope of disputing to the Pelagians who vainly spent the time and tired the auditory with empty verball discourses But after them the Venerable Bishops poured forth the torrents of their eloquence accompanied with Evangelicall and Apostolicall thunder They mingled with their own discourses texts of divine Scripture and their assertions were attended with testimonies of Gods word Thus vanity was convinc'd and perfidiousnes confuted insomuch as the Pelagians by their inhability to reply confessing their own guilt the people standing by as iudges could scarce contain their hands frrom violence to them and with clamours acknowledged the Victory 4. Immediatly after this a certain person of authority being a Tribune of the army coming with his wife into the midst of the Assembly leading in his hand his young daughter about ten years old which was blind Her he presented to the â—oly Bishops desiring their help for her cure But they bid him first to offer her to the Adversaries Who being deterr'd by an ill conscience joyn'd their entreaties with her parents prayers to the Venerable Prelats Whereupon perceiving the expectation of the people and their adversaries conviction they address'd themselves to God by a short prayer And then S. Germanus full of the Holy Ghost invok'd the Blessed Trinity and taking from his neck a little boxe full of Holy Relicks in the sight of the whole multitude he applied it to the eyes of the young maid which immediatly loosing their former darknes were filld with a new light from heaven At this so apparent miracle the parents exult and the people tremble And after this day all mens minds were so clearly purged from their former impious heresy that with thirsting desires they receiv'd the doctrin of these Holy Bishops 5. The truth of this narration is acknowledg'd by severall Protestant Writers as Archbishop Parker S. Henry Spellman and others who highly exalt the learning Sanctity and Orthodox Faith of these two Apostolick Bishops but withall they purposely conceale the miracle and manner how it was performed fearing to commend that in S. Germanus which they resolve to reprehend in the Holy Monk S. Augustin calling his devotion to Gods Saints superstitions and his bringing into Brittany holy Relicks triviall fopperies affirming him to have been a Teacher rather of superstition then Faith But let us proceed in the Narration of Constantius 6. Perverse Heresy being thus repress'd saith he and the Authours of it confuted so that all mens minds were illustrated with the purity of Faith the holy Bishops repair'd to the Sepulcher of the glorious Martyr Saint Alban with an intention to give thanks to Almighty God by his intercession There S. German having with him Relicks of all the Apostles and diverse Martyrs after Prayer made he commanded the Sacred Sepulcher to be opened because he would there lay up these precious Gifts For he thought it convenient that the same Repository should contain the members of many Saints out of diverse regions whom Heaven had receiv'd and crownd for the equality of their merits Having then with great reverence depos'd joynd together so many Sacred Relicks he digg'd up from the place where the Blessed Martyr S. Alban had shed his blood a masse of dry earth which he
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
and will for a good space furnish us with most plentifull matter proper to our History Yet considering that ere long the West-Saxon Kingdom will both grow in power and be very fruitfull in affording rïchly materialls relating to Religion but especially considering that in time the same Kingdom will swallow all the rest and reduce the whole Kingdome into a Monarchy we will therefore hereafter prefixe successively the Names of the West-Saxons Kings beginning with Celric in whose dayes the Holy Christian Missionners arrived in Brittany bringing with them the happy tidings of the Gospell ioyfully hearkened to in Kent but either not made known or unwelcome to the said Celric as likewise to his Successour Ceolulf and their Subjects the West-Saxons THE CHVRCH-HISTORY OF BRITTANY UNDER THE ENGLISH-SAXON HEPTARCHY III. PART THE THIRTEENTH BOOK I. CHAPTER 1.2 S. Gregory himself undertook the Mission into England but was recalled 3. c. The Conversion of England falsely and maliciously ascribed to the Brittains and French 10. Queen Aldiberga a promoter of it 11. Other Queens in this age did the like 1 THOSE bowels of Compassion which eight years agoe the sight of a few well featur'd English slaves had moved in S. Gregory then only a private person and those charitable designs which on that occasion God had inspired into his heart to procure the eternall felicity of our Nation seemd all this while to have been little better then ineffectuall wishes arguments of a good Nature or a mercifull Christian disposition onely for which he might expect and obtain a reward and blessing to himself but with little advantage to us 2. Yet if a Tradition verified by Authours of no mean esteem may be beleived even then also S. Gregory proceeded further then to wishes for he is sayd not only to have solicited Pope Pelagius to employ able Ministers for reducing into Christs fold a Nation both in name and beauty resembling Angels but when the difficulty of the journey the uncertain event of it the savagenes of the Nations manners and roughnes of their language had terrifyed all men from the attempt he himself petitiond for and obtain'd so dangerous art employment and had proceeded three days in the iourney towards Brittany when the Pope was forced to recall him by reason the Citty of Rome loudly murmured to be deprived of so excellent and so necessary a person who was only fit to succeed in the Chair of S. Peter and to watch over the whole Church 3. S. Gregories holy intentions therefore seemd to sleep till himself was invested with power to promote so heroically Christian an affaire and sixe years were spent in his Pontificat before he could find persons capable of the courage to undertake it It may be wondred that among the Brittish Clergy their temporall losses should work so deeply on their minds that they should envy heaven to their Conquerours and that not any should be found among them willing to preach Christ among a blind people to whom he was unknown 4. But such uncharitablenes and unchristian aversenes from the spirituall good of their enemies is observ'd avd condemn'd in the Brittains by our Ancient Writers Gildas and S. Beda as is fully testified by this expression of the latter of these two pious Historians Among other unexpressibly heynous crimes of his countreymen which the Brittish Historian Gildas describes and deplores in his mournfull stile he adds this also That they would never be brought to preach the Word of Christian Faith to the Nations of the Saxons and Angli inhabiting Brittany with them 5. Indeed if the Brittains had undertaken a commission of such a Nature small successe could have been expected For as hath been sayd heretofore the whole Nation both Ecclesiasticks and Laicks were so coverd withall sorts of vices that such Teachers would have disgraced that Holy Truth which they profess'd in words but renounced by their actions Therefore the Divine piety saith same Saint Beda did not desert his people whom he foresaw but destin'd far more worthy Preachers to the Saxon Nation by whom they should be effectually induced to beleive 6. Notwithstanding in despight of such evident Testimonies a Modern Protestant Historian of the highest rank without any ground from Antiquity or any Motive but a hatred to the Apostolick See of Saint Peter will needs entitle the Brittish Preachers to the Conversion of severall of our Saxon Princes before Saint Augustins arrivall from Rome He had rather acknowledge for the founders and Apostles of the Christian Churches in this kingdome men by their own Writers describ'd to be enormously cruel haters of Truth and lovers of lyes men wholly polluted with luxury drunkennes animosities strifes contentions envy and all other vices in a word such men as provoked God to destroy their own Nation and therefore very improper instruments of the salvation of strangers then professe any obligation to Saint Gregory for his vertues and piety onely sirnam'd Great by the whole Church a man eminent for his learning exemplary for his piety illustrious for his Miracles and by constant Tradition acknowledged the Apostle of England 7. Another Protestant Controvertist on the same motive of envy will shamelesly ascribe to the French Clergy the greatest share in the Conversion of the Saxons Whereas how slow they were in teaching the true Faith to their neighbours even when some of them desirous of information implor'd their help we find testified bz Saint Gregories complaint in letters to the French Kings Theodoric and Theodebert themselves and their Queen Brunichildis Where he acquaints them that he was credibly inform'd that the English Nation through Gods mercy were in a willing disposition to receive the Christian Faith but that the French Clergy and Bishops their neighbours were negligent and voyd of all Pastorall solicitude towards them And therefore least the soules of that Nation should perish in eternall damnation he had undertaken the care to send the bearer of those Letters Augustin c. 8. But let it be suppos'd that the Apostles of the Saxons had been Brittish or French Preachers certain it is they would have been far enough from teaching them such doctrines as these men have publish'd in their Writings They would neither by their words nor example have taught the Clergy the conveniency of wives or independency on the Governours of Gods Church Nor the Layty to deny due veneration to Gods Saints to tread under feet their sacred ashes to demolish Monasteries to detest vows of Chastity to renounce Roman Rites to abominate the Holy Sacrifice and Altars to abiure all care and charity to the dead c. So that whosoever were the Planters of the Christian Faith among the Saxons such Preachers as Parker and Sutcliff are not their Successours but supplanters of the same Faith 9. Now whereas Saint Gregory signifies that the Nation of the Angli were willing to embrace the Christian Faith we cannot ascribe this good disposition in
will adventure to declare from an Ancient Writer Ealred Abbot of Rievall But because such things seem dreams to Protestants for mine own iustification or at least excuse I conceive fit to premise That the Tradition of this wonder has been confirmd moreover by Sulcard in his Chronicle of Westminster by William of Malmsbury in his second Book of English Bishops by Richard of Cicester in his Annals Yea moreover by other Witnesses of higher rank and authority Saint Edward the Confessour in his Charter given to that Church nine days before his death in the year of Grace one thousand sixty six and before him by King Edgar repairer of the same Church in his Charter dated in the year nine hundred sixty nine and lastly by Pope Nicholas the second in his Rescript to King Edward 7. The Narration of the foresaid Abbot Ealred in his life of S. Edward touching this Miracle is as followeth In the time when King Ethelred by the Preaching of Saint Augustin embraced the Faith of Christ his Nephew Sibert who governed the East-Angles rather East-Saxons by the same Holy Bishops Ministery also received the same Faith This Prince built one Church within the walls of London the principall Citty of the Kingdom where he honourably placed Mellâ—tus Bishop of the same Citty Without the walls likewise toward the West he founded a famous Monastery to the honour of S. Peter and endowd it with many possessions Now on the night before the day design'd for the dedication of this Church the Blessed Apostle S. Peter appearing to a certain Fisherman in the habit of a stranger on the other side of the River of Thames which flows beside this Monastery demanded to be wafted over which was done Being gone out of the boat he entred into the Church in the sight of the Fisherman And presently a heavenly light shone so clear that it turnd the night into day There was with the Apostle a multitude of heavenly Cittizens coming out and going into the Church a divine melody sounded and an odour of unexpressible fragrancy was shed abroad Assoon as all things pertaining to the Dedication of the Church were perform'd the glorious Fisher of men returnd to the pooâ— Fisherman who was so affrighted with his Divine splendour that he almost lost his senses But Saint Peter kindly comforting him brought him to himself Thus both of them entring into the Boat Saint Peter asked him if he had any provision Who answerd that partly being stupified with seeing so great a light and partly detaind by his return he had taken nothing being withall assured of a good reward from him Hereto the Apostle replied Let down thy Netts The Fisherman obeyd and immediatly the Nett was filld with a multitude of fishes They were all of the same kind except one Salmon Esocium of a wonderfull largenes Having then drawn them to shore Saint Peter sayd Cary from mee this gâ—eat Fish to Mellitus the Bishop and all the rest take for thy hire and moreover be assured that both thou all thy life time and thy children after thee for many years shall be plentifully furnish'd with these kinds of fishes Onely be carefull you fish not on our Lords days I who speak now with thee am Peter and I my self have dedicated this Church built to my fellow-cittizens and to my honour so preventing by mine own authority the Episcopall Benediction Acquaint the Bishop therfore with the things which thou hast seen and heard and the signs yet marked on the walls will confirm thy speeches Let him therefore surcease from his design of consecrating the Church and only supply what I have omitted the celebration of the Mystery of our Lords Body and Blood and the instruction of the people Let him likewise give notice to all that I my self will oftimes visit this place and be present at the prayers of the faithfull and I will open the gates of heaven to all who live soberly iustly and piously in this world As soon as he had sayd this he presently vanish'd from his sight 8. The next morning as the Bishop Mellitus was going in procession to the Church with an intention to dedicate it the Fisher-man mett him with the Fish and related to him whatsoever Saint Peter had enioynd him At which the Bishop was astonish'd and having unlock'd the Church-dores he saw the pavement mark'd with Letters and inscriptions both in Greek and Latin and the wall annointed in twelve severall places with holy Oyle He saw likewise the remainders of twelve torches sticking to as many Crosses and the Church every where yet moyst with aspersions All which being observ'd by the Bishop and people present they rendred praises and thanks to Almighty God 9. A further testimony and proof to this Miracle is afforded by the whole progeny of that Fisherman For his children according to the command receiv'd from their Father brought the tythes of all their gains by fishing and offred them to Saint Peter and the Preists attending Divine service in his Church But one among them having presum'd to defraud the Church of this Oblation presently was deprived of the wonted benefit of his trade till having confess'd his fault and restord what he had reserv'd he promis'd amendment for the future Thus wrote Ealred above five hundred years since The summ wherof was delivered some what before him by William of Malmsbury who adds this particular That the Fisherman who was very simple and as yet not a Christian described to the Bishop very exactly the shape and line aments of Saint Peter well known to the Bishop by his Picture publickly extant at Rome which long before this S. Silvester shewd to the Emperour Constantin 10. The beleif of this miraculous Story was the cause that this Church was wonderfully enrich'd by following Princes as King Offa and Kenulph mentiond in the fore nam'd Charter of King Edgar And for the same reason it was chosen anciently for the place of the inauguration of our Kings And a proof full of evidence demonstrating the Truth here related was S. Mellitus his forbearing to repeat the Ceremonies of the Dedication which by certain signs he perceived to have been performed before And moreover because going awhile after to Rome he related these particulars to a Synod there assembled and demanded their advice whether any more was to be done to the Consecration of the same Church These particulars being related by our Authours of the prime Classe it argues a great contempt of the authority of our Ancestors in Protestants who without any proof from Antiquity will confidently proscribe such Traditions as dreams and fables XXI CHAP. i. 2 c. The Church of S. Paul in London built and endowed 1. THE same year in the same Citty of London and by the piety of the same King Sebert another Noble Church was erected in the midst of the Citty to the honour of the other Prince of the Apostles Saint Paul Yet some Writers
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
whose teaching and ministery his subiects might be instructed in the true Faith and enioy the Sacraments of it 3. The Scotts to whom he sent were not such as S. Beda calls Scots of the Southern but Northern countrey that is not such as inhabited Ireland the ancient Native countrey of Scots but the Northern parts of Brittany and were mingled with the Picts For among them it was that both himself and his Brethren had remained many years during their banishment by the testimony of the same Authour 4. Those to whom King Oswald sent complying with his desire sent him out of their countrey a Preacher calld by some Writers Corman But his coming took not that effect which was desired and expected Whether it was that he was a man of a rude disposition so that he could not comply with the humour of the Saxon Nation or being not well acquainted with their tongue he found too great tediousnes and difficulty in conversing with them or that he was impatient of labour what ever the cause was finding little proffit in his endeavours he shortly returnd whence he came and in a publick Meeting of those who had sent him gave this account of his deserting so suddenly his employment saith Saint Beda by telling them that no good could be wrought in that Nation to which he had been sent by reason they were men of a rough barbarous and incorrigible nature 5. Notwithstanding this mans endeavour to excuse himself by disparaging the Saxons yet did not that Assembly of Scottish Clergy desist from their intention to endeavour the satisfaction of King Oswald Whereupon saith S. Beda there was a great debate in the Council about the course they were to take for that purpose for they had an earnest desire to contribute to the salvation of that Nation seeking it at their hands though they were somewhat troubled that the Preacher sent by them had not been received 6. It fell out happily that in this Assembly there was present among others one calld Aidan a man of an humble charitable and meek spirit who earnestly interceded for the ignorant rude Saxons advising withall that such Missioners should be chosen as could comply with the rudenes of the Nation instilling by little and little the Mysteries of Christianity into their minds c. Aidans discourse pleased the whole Assembly and himselfe was iudged most proper to succeed in this Apostolick employment Him therefore they sent and he was received by King Oswald with all kindnes ioy 7. He was by Profession a Monk educated in the famous Monastery of Hye which had a Superiority over all other Monasteries of the Picts a long time and also enioyd supreme iâ—risdiction in all Ecclesiasticall affairs saith the same S. Beda Adding that the said Island of Hye or Iona of right pertaind to Brittany from which it was divided by a very narrow sea but by the free gift of the Picts inhabiting the adioyning continent it had many years before been bestowed upon the Irish Monks by whose preaching they had received the Faith of Christ. 8. From hence it was that the holy Preacher Aidan came into the Kingdom of the Northumbers having first been consecrated Bishop at the time that Segenius a Preist was Abbot of the said Monastery Now Aidan saith S. Beda was a man of eminent meeknes piety and moderation having withall a zeale of God though not perfectly according to knowledge For following the forementiond erroneous custom of his own Nation he observ'd the Paschal Solemnity from the fourteenth Moone to the twentieth Which Errour though according to the iudgmeÌ„t of Baronius it was no light one yet did not exclude that Nation from the Churches Communion It had indeed been oft condemn'd by Ecclesiastical Councils but since it regarded only external Rites and not Dogmes of Catholick Faith it was a while tolerated till the Truth could be more perfectly discover'd to that people Neither indeed could the Scots be iustly reckond among the Quartodecimani condemned by the Council of Nicéa for as they did not celebrate Easter after the Roman custom so neither did they after the Iewish 9. S. Beda therfore thus excuses this holy man I can neither commend nor approve Aidan for that he did not celebrate Easter in the due time which he did either out of ignorance of the Canonical account or if he knew it would not conform thereto because he was unwilling to contradict the practise of his own nation Yet in this I doe much approve him that in observing Easter after his own fashion he neither in his heart beleived nor openly venerated or taught any thing different from us for he kept it only in memory of the Passion Resurrection and Ascension of the Mediator of God men Iesus Christ. Moreover the day celebrated by him was not as some doe erroneously think the same fourteenth Moone which the Iews observed on what day of the week soever it fell for he always kept it on a Sunday falling between the fourteenth Moon and the twentieth to show his beleif of our Lords Resurrection which hapned on the first day of the Week and likewise to shew his hope of our Resurrection which he beleived as the Church also doth shall befall likewise on the first day of the week or Sunday 10. This is the only defect imputed by S. Beda to Aidan the Scottish Monk and Bishop In all other regards he acknowledges him Orthodox agreeing in the common Faith of the Catholick Church Yea moreover he was esteemd by him not only free from errour or vice but a great example of vertue and holines And particularly saith he among other good precepts of vertuous living he left to Clergy-men a most wholesome example of abstinence and continence Now it is well known that by abstinence S. Beda understands an austere life consisting in a contempt of delicacy in food and by continence an abstaining not only from all unlawfull sensual delectations but those also which to others would be lawfull in a Matrimoniall State He addes That the thing which most commended his Doctrine to all was that as he taught so both himself and all that belonged to him practised in their lives For he neither loved nor cared for any contentments of this present world 11. It is very probable that from his Example proceeded the custom in Brittany not only of abstaining from flesh but also fasting on Fridays which is not practised in Catholick countreys abroad Though he then added Wednesdays also to that austerity For thus S. Beda writes At that time Religious men and woemen informed by Aidan's examples through the whole year prolonged their fast till three of the clock after noon on Wednesdays and Fridays except only in the Paschall time 12. Moreover Aidan being himself a Monk came out of the School of S. Columba in the Monastery of Hye who left behind him Successours of his own Institut men eminent for
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
in Greek and Latin withall very pious in conversation and venerable for his age for he was sixty six years old Him the Abbot Adrian offred to the Pope to be ordaind Bishop and obtaind his desire but upon this condition that he should be his conducter into Brittany in asmuch as upon severall occasions having made already two iourneys into France he had both better knowledge of the way and of mens dispositions in those parts Another more weighty Motive likewise there was inducing the Pope to oblige the said Abbot to attend Bishop Theodore which was that he might assist him in preaching Christian Doctrine also be watchfull that he should not introduce into the Church of Brittany any Greekish customes or Opinions swerving from the Truth 5. And from the same consideration when Theodore was to be ordained Subdeacon he was obliged to expect four monthes till his hair was grown out to the end he might be shaved after the Roman manner For formerly he had received the Eastern fashion of Tonsure called the Tonsure of S. Paul 61 Thus we see how our Saxon Churches in Brittany received Teachers and Instructors as well in Faith and Discipline both Ecclesiasticall and Monasticall the one from Asia and the other from Africk both which agreed in Faith with the Roman Church and conformed to her customes The progresse of their iourney to Brittany we will next declare VI. CHAP. 1.2 C. S. Theodores iourney from Rome into Brittany His Companions Benedict Biscop and Adrian 1. THeodore saith S. Beda was ordained Bishop by Pope Vitalian in the year of our Lords Incarnation six hundred sixty eight on the seaventh day before the Calends of April being a Sunday and so attended by Adrian was sent into Brittany on the sixth before the Calends of Iune They went together by Sea to Marseilles and from thence by land to Arles where they presented to the Arch-B of that Citty named Iohn commendatory Letters Written by Pope Vitalian And were detained by him till Ebroin Maire of the Kings house granted them leave to goe whither they pleased Which permission being â—â—â—eived Theodore went to Agilbert Bishop of Paris of whom we spoke before and was with great kindnes entertaind by him a good space But Adrian went to Emmesenon and afterwards to Faro Bishops of Meaux where he likewise soiourned with them a good while For the approaching Winter compelled them to repose quietly wheresoever they found convenience 2. Another companion of their iourney was Benedict Biscop who fifteen years before went out of Kent to Rome together with Saint Wilfrid and from thence repaired to the Isle of Lerin where he associated himself to a Congregation of Monks living there among whom he received the Tonsure and abode with them two years in Regular Observance Afterward he returned into Kent and was constituted Abbot of the Monastery of Saint Augustin by King Egbert From thence he returned again to the Monuments of the Apostles in Rome saith William of Malmsbury at the time when Pope Vitalian sent Theodore Arch-bishop of Canterbury into Brittany in whose company he also returned carying back with him many Relicks of Saints 3. In the French Martyrologe we read that it was by Pope Vitalians order that Theodore in his passing visited Saint Agilbert Bishop of Paris with whom he consulted concerning the English affairs well known to that Bishop From him he received many good admonitions and advices together with his Nephew Eleutherius for his assistant who was afterward Bishop of London And by their labours the whole Island was at last made subiect to our Lord. 4. But the Authour was herein mistaken when he sayes that Eleutherius Nephew to Saint Agilbert was Bishop of London For it was the See of Winchester a long time voyd by the deposition of the impious Bishop Wina that he now received and to which his Vncle refused to return though earnestly invited thither by Kenewalch King of the West Saxons For thus writes William of Malmsbury Angilbert having been earnestly intreated by Messengers from the King to return excused himself for that he was now chaind to reside at Paris the government of which Church was committed to him Notwithstanding because he would at least in some measure comply with the Kings expectation he sent thither his Nephew Leutherius who was received with great affection by the people of that Diocese of Winchester and consecrated Bishop thereof by the Arch-bishop Theodore Which Church of the West Saxons he governed seaven years 6. But to return to Saint Beda's narration touching the progresse and arrivall into Brittany of the New Arch-bishop Theodore When certain Newes saith he came to King Egbert that the Arch-bishop whom they had demanded from Pope Vitalian was come into France he sent presently thither Redfrid his Principall Servant to conduct him Who by permission of Ebroin Maire of the Kings house brought him to the Haven called Quentawicâ—â— where the Bishop infirm and weary with his iourney was compelled to make some stay But assoon as he began to recover a little strength he sailed thence into Brittany 7. As for the Arch-bishops companion the Abbot Adrian he was detained in France by Ebroin who suspected that he had some commission from the Emperour to the Kings of Brittany to treat of matters which might be prejudiciall to the Kingdom of France the affaires whereof he managed But when he became satisfied that his suspicion was groundlesse he dismissed him and suffred him to follow the Arch-bishop And immediatly after his arrivall Theodore gave him the government of the Monastery of S. Peters in Canterbury where the Arch-bishops were usually buried For at his departure from Rome the Pope had enioynd him to provide for the said Abbot some convenient residence in his Diocese where Adrian with his Monks attending him might commodiously abide 8. It was a little before the coming of the Arch-bishop that the forecited Martyrdom of the two innocent Princes Ethelred and Ethelbert hapned either by the command or at least connivence of King Egbert which was a great stain to his memory though otherwise a just and pious King But how he endeavoured by perswasion of the Arch-bishop to redeem this fault by serious compunction and signall works of charity we have already declared VII CHAP. 1.2 c. S. Theodore's care of Religion and learning in Brittany 1. THE Holy Arch-bishop Theodore presently after his arrivall saith S. Beda made a progresse through the whole Island and was gladly received and obediently submitted to by the inhabitants every where among whom he spread abroad holy Instructions of Christian living as likewise the Canonicall rite of celebrating Easter In all which labour he was accompanied and assisted by the Abbot Adrian He was likewise the first Arch-bishop to whom the whole English Nation voluntarily submitted And in as much as both himself and the said Abbot were perfectly skilfull both in Divine and Secular litterature they
Synodall Letters c. The Subscriptions c. 8.9 10. Iohn a Roman Abbot present there His vertues In his return he dyes in France 1. WHilst these things were agitated at Rome the Roman Abbot Iohn Arch-Cantour or the Church there of S. Peter being now in Brittany and commissioned to explore the Faith of the English Churches and give an account thereof to the See Apostolick diligently executed his commission By his suggestion no doubt it was that this same year as Saint Beda testifies the Holy Arch-bishop Theodore being informed that the Faith of the Church of Constantinople was much disturbed by the Heresy of Eutyches and desirous to preserve the English Churches committed to his care free from that contagion he assembled a Synod of Venerable Bishops and very many learned men in which he diligently inquired what the Beleif of each person was after which enquiry he found amongst them an unanimous agreement in the Orthodoxe Catholick Faith 1. This Synod saith he was held in a place called Heatfeild But there being severall places in Brittany of the same name he leaves it uncertain in what Province it was Most probable it is that it was the same which at this day is called Bishops-hatfeild in Hertfordshire so called rather from this Synod there held then as Camden would because it belongs to the iurisdiction of the Bishop of Ely 3. The Synodall Letters dictated by S. Theodore Archrbishop of Canterbury who presided therein were according to the same S. Beda of the tenour following In the name of our Lord and Saviour Iesus Christ In the tenth year of the Raign of our most Religious Lord Egfrid King of the Northumbers on the fifteenth day before the Calends of October and the eighth Indiction and in the sixth year of the raign of Edilred King of the Mercians in the seaventeenth year of the raign of Adulfus King of the East-angles and in the seaventh year of the Raign of Lothair King of Kent Theodore by the Grace of God Arch-bishop of the Isle of Brittany and Citty of Canterbury presiding and the rest of the Bishops of the Isle of Brittany sitting with him the most Holy Gospells being honourably placed among them in a town according to the Saxon tongue named Hedtfeild Wee there after common advice have unanimously declared the true and Orthodox Faith according as our Lord Iesus Christ incarnate delivered to his Disciples who saw him and heard his words and as is contained in the Symbol of the Holy Fathers and generally all Saints Vniversall Synods and particular Orthodox Churches have delivered Wee following these faithfull Guides according to their doctrine divinely inspired doe unanimously beleive and professe according to the Holy Fathers in truth and propriety of speech confessing the Father Son and Holy Ghost the Trinity consubstantiall in Vnity and Vnity in Trinity that is One God in three Subsistences or Persons Consubstantiall of equall glory and honour 4. And after many other speeches added to the like effect which pertain to the Confession of the Orthodox Faith this Holy Synod hath to its common Letters added this Profession Wee receive the five Holy Vniversall Synods of the Blessed Fathers that is of the three hundred and eighteen Bishops assembled at Nicaea against the impious Heretick Arius and his Dogmes and of the hundred and fifty Bishops assembled at Constantinople against the madnes of Macedonius and Eudoxius and their Errours and of the two hundred Bishops mett at Ephesas against the impious Nestorius and his dogmes and of the six hundred and thirty Bishops assembled at Chalcedon against Eutyches and Nestorius and their Dogmes and again they were assembled in the fifth Council at Constantinople in the time of Iustinian the younger against Theodorus Theodoret and the Epistles of Ibas and their dogmes against Cyrill Likewise in the Synod held at Rome in the time of Blessed Pope Martin in the eighth Indiction and ninth year of the Religious Emperour Constantin Wee receive all these and glorify our Lord Iesus Christ as the said Holy Fathers glorified him neither adding any thing nor diminishing from their Decisions Wee with heart and tongue anathematize those whom they have anathematized and we receive those whom they have received glorifying God the Father without beginning and his Only begotten before all ages and the Holy Spirit unexpressibly proceeding from the Father and the Son as the forementioned Holy Apostles Prophets and Doctours have taught And hereto we all subscribe who together with the Arch-bishop Theodore have declared the Catholick Faith 5. Such was the tenour of the Synodall Letters of this Council at Hatfeild but the names of the Bishops subscribing for brevities sake were omitted by S. Beda Yet in the forementioned Saxon Manuscript produced by Sir H. Spelman and translated into Latin we read that the Apostolick Breif touching the Priviledges of the Monastery of Medeshamsted or Peterborough was read publickly in the said Synod and approved there Witnesses whereof by the Authour cited are there mentioned 6. Moreover King Ethelred in the foresaid Synod said I doe immoveably ratify and confirm whatsoever gifts my Brethren Penda and Welfere and my Sisters Kyneburgh and Kineswith have given and by will conferred on S. Peter and this Abbot And my will is that in the Anniversary dayes of their deposition they be commemorated for the good of their soules and mine And this day I my self give to S. Peter and his Church of Medeshamsted the lands here under named with their appurtenances to wit Bredune Hreâ—pingas Cedenac c. These lands I give to S. Peter with the same liberty as I my self now possesse them forbidding my Successours in any thing to prejudice this my Gift And if any shall doe contrary hereto the Anathema of the Pope and all other Bishops fall upon him Of these things all here present are Witnesses I Ethelred doe confirm these things with the sign of the Crosse of Christ. †I Theodore Arch-bishop of Canterbury am Witnes of this Writing of Meleshamsted and I excommunicate all who so ever shall violate any thing of it and give my benediction to all who observe it ✚ I Wilfrid Arch-bishop of York am witnes and confirm the same with an Anathema †I Saxulf formerly Abbot and now Bishop doe in mine own name and of all my Successours inflict an Anathema against all infringers of this †I Ostritha Queen to King Ethelred confirm this ✚ I Adrian legat decree the same †I Putta Bishop of Rochester have written this †I Waldhere Bishop of London doe ratify this †I Cuthbalâ— Abbot doe so confirm it that whosoever shall violate it may he bear the malediction of all Bishops and of Christians in the world Amen 7. If this Writing be indeed authentick we are to suppose that all the subscriptions were not made at once but successively for certain it is that S Wilfrid was absent during the Session of this Council and therefore subscribed it after this
apprehend to be indissolubly bound them mercifully absolved from his sins 12. But it may be some nice Disputer presuming on his skill in Scripture and other learning will fancy that he can excuse and defend himself under the sheild of such an Apology as this saying I doe sincerely venerate the Precepts of both the Old and New Testament and with my heart and tongue I doe confesse in God an Vnity of Essence and Trinity of Persons I doe freely preach to the people the Mystery of our Lords Incarnation the Crosse of his Passion and the Victorious Trophey of his Resurrection I doe diligently denounce to my hearers the last Iudgment of the living and dead in which with a most equall ballance every one according to their different merits shall receive a different retribution of happines or misery This I beleive and professe and by the priviledge of this Faith I doe not doubt but I shall be reckoned and rewarded with the lott of true Orthodox Catholicks 13. But alas this seeming Fortresse under which they hope to lurk securely I will endeavour to batter to the ground with the Engin of the Apostles reproof For S. Iames who is called the Brother of our Lord saith Thou beleivest that there is one God and immediatly he adioyns directing his speech by an Irony to the twelve Tribes in the dispersion Thou doest well But take notice of this The Devills likewise beleive this and tremble For Faith without Works is dead His meaning is that Catholick and Brotherly Charity must inseparably walk together in the same path as that glorious Preacher and Vessell of Election S. Paul testifies saying If I knew all Prophecy and all Mysteries if I had Faith so that I could remove mountains and if I should give my body to be burnt and had not Charity all this would proffit mee nothing at all I will summ up all in one short sentence That man does in vain boast of the Catholick Faith who does not follow the Dogme and Rule of S. Peter For the foundation of the Church and stability of Faith which can be shaken by no winds or tempests rests principally on Christ and after him consequently on S. Peter Hence the Apostle saith Other foundation can no man lay besides that which is layd which is Iesus Christ. And Divine Truth it self hath thus established the Priviledge of the Church to S. Peter Thou art Peter and on this Rock I will build my Church 14. This is the tenour of Saint Aldelm's Epistle to Geruntius King of Cornwall and to the Brittish Preists his Subjects in which may be observed what extreme bitternes and malice still possessed their minds against the Saxons insomuch as they chose rather to be separated from the Communion of the Catholick Church then to conform to them by relinquishing any of their old irregular Rites And here likewise may be observed how vainly our Protestant Writers endeavour to fly to the Brittains for defence of their deserting Catholick Doctrines Hence the Centuriators of Magdeburg and others imitating them taking advantage from an errour in the printed Copy of S Beda's history where Castitatem is read for Caritatem doe affirm That there was a sharp debate between Aldelm and the Brittains against whom he earnestly inveighs because they would not approve Celibacy of Preists and other new invented Rites as Beda testifies in the fifth Book of his History and nineteenth Chapter The same likewise is manifest out of Aldelms Epistle to Geruntius King of the English Whereas it is manifest that not a word is spoken in this Epistle touching Celibacy 15. This Epistle was not written in vain for as S. Beda testifies By the reading of it many Brittains subject to the West-Saxons were brought to the Catholick Rite of celebrating our Lords Paschall solemnity Whence we may likewise observe that these Brittains though they were immediatly governed by a King of their own nation yet both he and they were subordinatly dependent on Inas King of the West-Saxons Notwithstanding which dependence and subjection the Saxons did not seek by violence and terrour to force their consciences but with all meeknes and tendernes to invite them to Catholick Vnity XVIII CHAP. 1.2 Withred after six years interregnum is made King of Kent 3.4 He redeems with money an invasion of his Countrey by King Inas And builds S. Martins Church in Dover 1. IN the year of Grace six hundred ninety three the Kingdom of Kent began to take breath after six years agitation both by civill and extern commotions For after Edrick had deposed his usurping Vncle Lothere and obtained the throne by right of blood due to him by his Tyranny and injustice he incurred the hatred of his Subjects and after two years raign lost both his government and life His death notwithstanding rather encreased then ended the troubles of that Province for whether it was that many pretending to the succession factions and civill debates divided the nation or whatsoever was the cause for Historians afford us little Light to discover those affairs distinctly during the space of six years there was not any King there 2. To these civill broyles was added an invasion of that Kingdom by Cedwalla King of the West-Saxons as hath been declared Which invasion notwithstanding for the time united their dissentions so that after much hurt received the inhabitants of Kent repulsed Cedwella and driving his Brother Mul or Mollo into a Cottage sett it on fire and consumed him in it Cedwalla after this being converted to Christianity and relinquishing his kingdom to perform a pilgrimage to Rome where he desired to receive Baptism recommended the revenge of the death of his Brother Mul to his Successour Inas Who having prudently employed the five first years of his raign in settling his own kingdom the Churches in it by wholesom Lawes and constitutions at last this year he made a terrible impression into Kent 3. At this time the principall Pretender to that Kingdom was Withred the Son of Egbert who by his courage and industry had repressed the envy of his opponents and gained the generall affection of the people so that he was unanimously chosen and acknowledged King When King Inaâ— therefore in revenge of the death of Mul brought a formidable army into Kent for a while a vigorous resistance was made But King Inas having great advantage by his martiall skill and courage assisted with a far greater power King Withred was at last forced to redeem the safety and peace of his countrey with money So that a Treaty was begun and King Inas being mollified with the summ of thirty thousand marks of gold pardoned them the death of Mul and drew back his army into his own countrey 4. Bishop Parker from S. Beda gives to Withred an associate in the throne his Brother Swinfard who ioyntly administred the kingdom with great justice and piety They built saith he the Church of S.
Abbesse †The sign of the hand of Herelwida Abbesse †The sign of the hand oâ— Ealfrid Preist †The sign of the hand of Bissan Preist †The sign of the hand of Aldulf Preist †The sign of the hand of Bonnâ— Preist 13. The same King Withred the year following granted another Charter to a certain Abbesse in the Isle of Thanet called Eabba by which he gave unto her four plough-lands in the same Island belonging to the said King and seated in a small Territory called Human Which Charter he made in his own name and in the Name of his Queen Kinegytha So that it seems the Queen in the former Charter named Werburga either was dead at the making of this or had two names 14. Thus by the piety of King Withred and the zealous diligence of the Arch-bishop Brithwald the Kingdom of Kent recovered its former tranquility and the ruins which through factions and disorders in the state had hapned to the Church were repaired But far greater and more happy changes on the other side of the sea caused by the industry and zeale of our foresaid Apostolick Missioners invite us a while to leave Brittany and attend to them Where we shall see how prosperously the seeds of heavenly Truths sowd by them doe grow and multiply and this the more plentifully because these Spirituall Labourers ioyfully watred them with their own Blood VII CHAP. 2 c. Gâ—sts of the Missioners among the Frisons Cruelty of King Radbode 1. THE Narration of these happy successes in the countrey of the Frisons we will here sett down in the words of the Eminent Cardinall Baronius taken from the faithfull Relation of Marcellinus one of the said Missioners who wrote what he saw with his eyes and in which himself had a part 2. In the six hundred ninety fifth year of our Lord and in the eight Iudiction saith he the Church of the Frisons was happily propagated being bedâ—w'd with the blood of Martyrs For besides the Martyrdom of the two Brethren called Ewald before related the Holy Preist Wigbâ—rt one of the twelve Apostolick Missioners was this year made partaker of the same Crown These things are particularly declared by Marcâ—llinus in the Acts of S. Swibert where to the Gests formerly related he adioyns the following Narration 3. At that time Radbode the infidel King of the â—risons having been expelled out of Vtrecht by the illustrious and most Christian Prince Pipin Senâ—schall of the Court of France made his abode in the Isle of Fosteland called so from the name of a certain Idol-Deâ—ty called Fosta where that Sect of Idolatry was most solemnly celebrated In that Island the Holy Preists and Apostolick Missioners by the suggestion of S. Wigbert being assembled together destroyd the profane Temples of Iupiter and Fosta and yet with all their diligence in preaching could perswade onely three persons to renounce the Pomps of Satan and ioyn themselves to the Orthodox Faith 4. But King Radbode an obstinate Idolater having heard that his Idols had been destroyd by Christians conceived a most furious rage against them and resolving to revenge the injury done to his Gods commanded Saint Wigbert whom he knew before to be a Christian and companion of the Holy Missioners to be putt to death with horrible torments Which manner of death was most acceptable to him for in his dayly prayers his custom had been to begg of almighty God the favour of suffring Martyrdom for him And as for the rest of the Holy Preachers he drove them violently out of the said Island 5. These devout Preists perceiving that King Radbode could by no means be withdrawn from the profane worship of Idols and that by reason of his Tyranny they could by preaching make small progresse in gaining of soules they retired out of that countrey to the foresaid illustrious Prince Pipin by whom they were gratefully entertained And whereas a little before he had by conquest obtained the possession of the Southern Fâ—â—seland from whence he had expelled the said King Radbode he sent them back to preach the Gospell there with a command from the King directed to his Pagan Subjects that not any of them should dare to disturb or in the least sort molest them in their preaching Hence it came to passe by Gods Grace assisting them that by their sedulous teaching they dayly converted many soules from Idolatry to the Faith of Christ. 6. The place where these Holy Preists upon any occasion mett together was the Castle of Vtrecht anciently called Wiltanburg which at this time was under the power of the Eastern Francks and where a little before in the raign of the Emperour Heraclius the illustrious and Holy King of France Dagobert had caused a Church to be built to the honour of the Apostle S. Thomas which Church presently after the perverse and obstinat Frisons had utterly ruind to the ground In the same place these Holy Preists this year built another Church to the honour of the Holy Crosse adioyning to the ruines of the former where they consecrated likewise a Sacred Font to which the new-converted Christians might have a secure accesse to receive the holy Sacrament of Baptism by reason of the strength and defence of the said Castle and garrison Thus writes S. Macellinus cited by Baronius VIII CHAP. 1.2 c. The Gests of S Swibert 9. He and S. Willebrord ordained Bishops 1 TO the foregoing Narration the same Authour subioyns another more particularly of the Gests of S. Swibert according to the tenour following After this the foresaid Preists perceiving that the harvest was indeed great but the laborours few they therefore divided themselves and after the manner of the Apostles and Disciples of our Lord wâ—nt two and two or three and three through diverse Provinces of Germany taking with them certain new converts and so preached the Gospell to the Nations 2. Among these that glorious Preist of our Lord S. Swibert inflamed with the fire of Divine Love at the same time attended by Werenfrid and my self went to a great Village filled with a world of Pagan Rites and adorned with diverse Idoll-Temples And it was distant from Vtrecht about two miles Eastward There whilst he preached that Christ was the true God who would give eternall life to all who beleived in him and admonished them to reliquish the vain worship of Idols which were full of Devills which could not afford any help to such as served them presently he was seised upon by the Pagans and Idoll-Preists and greivously scourged by them crying out and saying This blasphemer prophanes our Law affirms that our Omnipotent Gods are Devills and would seduce the people boldly telling them that the man who was crucified is the true God So that unlesse he be killed or driven out of our countrey the Worship of our Gods will cease and the Rites taught 〈◊〉 by our Fathers shall be exterminated 3 Having said thus they took him and cast
touching the Paschal Solemnity common both to Iews and Christians wee are to observe how the Iewish Synagogue celebrated it in shadow and figure and next how the Christian Church in truth and reality 6 God commanded the Iews to begin their Ecclesiasticall year in the Spring and that the third week of the first Month beginning froÌ„ the Second Vespers of the fourteenth day to the one and twentieth day at evening should be entirely coÌ„secrated to him as a most solemne feast to be spent only in his Service in commemoration of a twofold deliverance one from the destroying Angell which killed all the first born in every family of the Egyptians and the other from their slavery under the Egyptians The former deliverance they celebrated by the Sacrifice of a Lamb whose blood having been sprinckled on the upper posts of their dores was a mark for the destroying Angell to passe over them And the Second deliverance by putting away out of their houses all leaven and for the space of seaven days together using unleavened bread only Of which seaven dayes the first and the seaventh were to be esteemed most holy and solemne This deliverance was effected on the fifteenth day of the Moon and was thus celebrated because they were urged to goe out of Egyt in such hast that they were forced to take their dough before it was leavend Thus did the Iews observe their Paschall Solemnity 7. But when Christ our true Passeover was immolated and by his Resurrection had consecrated for ever the first day of the Week therefore called our Lords day Apostolick Tradition ordained that our Paschall solemnity should always begin on our Lords day yet so that the said day should be inserted within the space of the Iewish solemnity that is on some day in the third week beginning at the fifteenth and ending on the one and twentieth day The first Month therefore being come and the even of the fourteenth day likewise being come then must moreover be expected the Lords day which of necessity must fall within the third week that is on one of the seaven solemne days celebrated by the Iews beginning at the fifteenth and ending at the one and twentieth This is the order of the Catholick Observance prescribed anciently by the Church of Alexandria 8. From which order severall sorts of Christians have swerved after severall manners For. 1. Some had no regard at all to Sunday or the Lords day but celebrated the Paschall solemnity exactly on the very day that the Iews did whether it were Sunday or not These were the Quarto-decimani 2. Again others anticipated the due time for in case that Sunday fell on the fourteenth day they then celebrated our Lords Resurrection beginning the feast on the even of the thirteenth day which is no part of the third week nor at all prescribed by the Iewish Law This was the Errour of the Scotts and ancient Brittains who thought that the seaven days of the Moon were to be reckoned from the fourteenth to the twentieth 3. Lastly some there were who did transcend the due time accounting from the sixteenth to the two and twentieth and in case the Lords day fell on the two and twentieth they then kept the Christian Paschall Feast not in the third week of the Moon but in the beginning of the fourth contrary to the prescriptions of the Law This was anciently a mistake of the Latins who afterward corrected themselves and conformed to the Alexandrins 9. Now it was by the Vernall Equinox that Catholicks found out what Month according to the Computation of the Moon was to be esteemed the first Month of the year Which Vernall Equinox according to the calculation of the holy Bishops in the Councill of Nicéa was to be the fixed on the twelfth-day before the Calends of April that is the one twentieth of March. So that whatsoever Moon was full before the Equinox it belonged to the last Month of the precedent year and pertaind not to the Paschall solemnity But if it was full that is if the fourteenth or fiâ—teenth day of it fell either in the Vernall Equinox or after it the first Month was to be reckoned from the first day of its New-moon and on the first Sunday then following the Feast of our Lords Resurrection is to be celebrated 10. The Christian Paschall solemnity depending on the right placing of the first full Moon there were severall Cycles instituted as the most ancient Cycle of Nineteen years which was enlarged by Saint Cyrill into a Cycle of ninety-fiue years containing five of the former Cycles and in these days in Brittany many had extended it to five hundred thirty two years The use of which Cycles were to shew that when they were expired the Full Moons returned again to the same order as formerly This is the substance of what the Holy Abbot Ceolfrid wrote concerning the Paschall Solemnity 11. In the next place touching Ecclesiasticall Tonsâ—re of which there were severall manners and fashions though he acknowledged that a difference in Tonsure could not harm such as have true Faith in God and charity to their Neighbour yet that among all the sorts that was most to be approved which Saint Peter used and which represented the Crown of Thorns which our Lord bore at his Passion As on the other side that was most to be detested which they say Simon Magus wore which was so made that if a man looked him that wore it in the face it would have some appearance of a Crown but behind was so curtaild that it had no such shew at all How ever he did not deny but that those who out of custom used even this kind of Crown and Tonsure might be good men such was the Holy Abbot and Preist of the Columbin Monks of Hy Adamannus who was lately sent on a message to King Alfrid and for this reproved by Ceolfrid himself and whose only excuse was That though he wore the Tonsure of Simon Magus yet he detested his Simoniacall perfidiousnes and desired to follow the example of S. Peter whom in the secret of his heart he sincerely venerated To which Ceolfrid replied That it was very fitting as he in his heart reverenced S. Peter and abhorred Simon Magus so outwardly to imitate the habit of S. Peter and reiect that of Simon Magus Which Discourse so wrought upon the good Abbot Adamannus that no doubt he would have endeavoured to correct this custom as well as he did the Scottish Errour about the Observance of Easter if it had been in his power 12. To this effect was the said Epistle which concluded with a serious exhortation to King Naitan to cause his whole Kingdom to observe such things as were accordant to Catholick Vnity and practised by the Apostolick Church of Christ that so S. Peter Prince of the Apostles after the end of his Temporall Kingdom might open him an entrance into a Heavenly 13. This Epistle being sent and publickly read in the Kings
the Holy Fathers And lastly how during the space of forty five years in which he exercised the Episcopall charge he having been exposed to many dangers both at home and abroad at last attained to his eternall happy rest in our Lord. His Memory is celebrated among the Saints by the Church on the twelfth of October the day on which he dyed How his Sacred Relicks were translated from Rippon to Canterbury two hundred and thirty years after his death we shall in due place declare 8. His Successour in the See of Hagulstad or Hexham saith Saint Beda was Acca formerly one of his Preists a man of admirable magnificence for having founded a Church to the honour of Saint Andrew the Apostle he richly adorned it and having gathered many Relicks of the Apostles and Martyrs he raised therein severall Altars in which he placed the said Relicks Moreover he built in the same a most Noble Library furnished with a vast number of volumes He provided also for his Church all manner of holy vessels Lamps and other ornaments And for a more solemne performance of the Divine Office he sent for out of Kent a famous Cantour named Maban who had learnt Ecclesiasticall modulation of the Successours of Saint Gregory there Him he detained the space of twelve years to instruct his Monks both in such Song as they either had never learnt or by disuse had forgotten 9. The devout Bishop Acca also himself was very skilfull in Church-song and moreover learned in Holy Scriptures untainted in his Confession of the Catholick Faith and perfectly versed in Ecclesiasticall Discipline For from his infancy he had been brought up among the Clergy of the Holy Bishop Bosa Bishop of York And afterward aspiring to Religious Perfection he adioynd himself to Saint Wilfrid in whose attendance he continued to his death Whith him also he went to Rome where he learnt many things pertaining to Ecclesiasticall institution which he could not have learnt at home 10. Wee find in Saint Beda that Saint Acca before his exaltation to the Episcopall degree had been an Abbot for under that title there is an Epistle directed to him declaring how by his instinct and order Saint Beda had written his Treatise called Hexameron touching the Creation of the world And how after he was made Bishop he wrote oftimes to the same Saint Beda and exhorted him to write his Commentaries on Saint Luke c. shall be declared hereafter VIII CHAP. 1.2 c. Death of S. Aldelm Bishop of Shirborn 5.6 c. Elogies given to him even by Protestants 8.9 c. Forther succeeds him To whom an Epistle from Arch-bishop Brithwald 1 THE same year in which Saint Wilfrid dyed our Island lost another Star likewise of the first magnitude the Holy and most learned Bishop Saint Aldelm Bishop of Shirborn concerning whom frequent mention hath been already made 2. As touching his death thus writes the Auâ—hour of his life in Capgrave S. Aldelm in a good old age full of vertues and Sanctity departed to our Lord on the eighth day before the Calends of Iune in the seaven hundred and ninth year after our Lords Incarnation and the fifth year after he had been promoted to the Episcopall charge and the thirty fourth after his being instituted Abbot He was buried in his Monastery of Meldun or Malmsbury with great honour 3. His death was by divine revelation foreknown to Saint Egwin who in a certain Treatise thus writes Two years after the foundation of the Monastery of Evesham the Holy Bishop Aldelm departed to our Lord whith being made known to mee by revelation I called together she Religious Brethren to whom I declared the decease of that Venerable Father and presently after with great speed I took my iourney to the place where his Sacred Body reposed above fifty miles distant from his Monastery of Malmsbury Whither I conducted the same and there buried it very honourably Moreover I gave command that in every place in which the said Body dayly rested during the Procession there should be erected Sacred Crosses All which Crosses doe remain to this day neither hath any one of them felt any injury by time One of the said Crosses is yet to be seen in the Cloister of that Monastery 4. Two hundred and forty years after his death to witt in the year of Grace nine hundred forty nine saith the foresaid Authour his Sacred Body was taken up out of his Tomb and placed with great honour in a Shrine His Memory is yeaâ—ly celebrated by the Church on the Anniversary day of his death which was the twenty fifth of May. 5. This glorious Bishop is never mentioned by any of our ancient Historians without high praises Yea even our late Protestant Writers are very large in his commendations Bale though ordinarily rude and uncivill towards Catholicks yet of S. Aldelm he testifies that he was so diligently studious in all learning Divine and Humane that he far exceeded all the Ecclesiasticall Writers of his time And that both in verse and prose he was wonderfully learned both for Latin and Greek for his witt sharp and for his stile elegant He happily departed to our Lord in the year of his Incarnation seaven hundred and nine Camden likewise thus writes of him He is truly worthy that his Memory should for ever flourish not only in regard of his Sanctity but learning also He was the first of the English Nation who wrote in the purity of the Latin tongue and the first who taught the English to compose both verse and prose as well in the Greek as Latin stile This Aldelm after he was dead was reclamed by the Great King Athelstan as his Tutelar Saint The like Elogies doe Bishop Godwin D. Iames and the Centuriators of Magdeburg make of him 6. Yet after all this there is scarce one Point in which they condemne the Roman Church as an Errour iustifying their Separation from it but was held by him And particularly touching the Supreme Vniversall authority of the Pope in the heretofore mentioned Epistle of his to Gerontius King of Cornwall he in the name of the whole English Synod writes That S. Peter merited by a happy and peculiar Priviledge to receive from our Lord the Monarchicall Power of loosing sins both in heaven and Earth Moreover That the foundation of the Church and bullwark of Faith was placed principally on Christ consequently on Peâ—eâ— c. And that Christ who is Truth it self did thus establish on Peter the Priviledge over the Church Thou art Peter and on this Rock I will build my Church Yea Flacius Illyricus writes that S. Aldelm maintained That the Confession of the true Faith wholesome Doctrine and a life otherwise unreprocheable would nothing proffit him who lived in separation from the Vnity of the Catholick Roman Church This is the Faith taught then in the English Church and the Teachers of this Faith the Protestants now
Anna heretofore King of that Nation had formerly built two Monasteries one for himself and the other for his Sister Edilburga His own Monastery was seated in the Province of Suderige or Surrey near the River Thames in a place called Ceorotesey that is the Island of Ceorot the present name is Chertsey His Sisters Monastery was in a place called Berekingham Barking in the Province of the East-Saxons where that Holy Virgin became a Mother and Nurse of many devout Virgins shewing her self worthy such a Brother being Zealous to advance the Spiritual perfection of those under her charge as severall Divine Miracles did testify 2. The fury of the pestilence wasting the countrey about invaded likewise this Monastery as well the part where the Virgins inhabited as that of the Monks which attended the Altar Whereupon the Holy Abbesse consulted with her Religious Subiects concerning a place commodious for the burial of the dead But receiving no resolution from them she purposed to expect an answer from God On a certain time therefore after they had ended their Midnight-devotions the Virgins going out of the Church to sing at the graves of the Monks on a sudden a wonderfull Light like a Sheet came over them wherewith they were so affrighted that they were forced to intermitt their Psalmody A little after the said light removed to the Southern part of the Monastery which lay west-ward from their Oratory and presently was taken up into heaven in the sight of them all insomuch as not any of them doubted but that the same light which was â—o conduct their Soules to glory marked also the place where their bodies were to expect a glorious Resurrection 3. The names of those Spouses of our Lord which out of this Monastery during this plague went to heaven are written in the Book of life S. Beda names only one before the death of S. Edilburga her name was Eadgida How she was called to her eternall reward he thus relates There was said he in the same Monastery a little boy not above three years old called Esica who by reason st his infant-age was bred up and taught by the Religious Virgins This child having been struck with the sayd infection and ready to dye called aloud to one of the said Virgins as if she had been present crying out Eadgid Eadgid Eadgid and with these words ended his present life and entred into life eternall And the same Virgin which the child at his death called on that very day dyed also of the same disease and followd him who had called her to the celestiall kingdom 4. Another likewise of those Handmaids of our Lord being struck with the same contagion and drawing to her end began about midnight to call to those which attended her desiring them to putt out the candle standing by This she often did but none obeyed her At last she said I know you think I speak I know not what but it is not so For I assure you I see so wonderfull a light in the room that the candles light is darknes compared to it And when after all this none answered her or complyed with her desire she said again Well let the candle burn if you please but know that is not my Light For my light will come at day-break After this she told them how a certain Holy man who dyed the same year had appeared to her assuring her that the next morning she should goe to everlasting light And the truth of this Vision was confirmed by the death of the said Virgin who expired at the break of day XXII CHAP. 1.2 c. The Plague among the Northumbers the death of S. Cedde and of Tuda Bishop of Lindesfarn 1. THe same horrible infection spread it self Northward likewise and there wrought the like destruction not only among the lay people but Religious also insomuch as many eminent for learning and Sanctity ended their mortality by it Among which the most illustrious were Cedd Bishop of London who according to his custom visiting his Monastery in the Province of the Northumbers was seised upon by that disease And Tuda Bishop of Lindesfarn 2. Concerning the former Saint Beda thus writes The Venerable Bishop Cedd having for the space of many years administred the Bishoprick of London in the Province of the East-Saxons and thereto ioynd the care likewise of the Monastery of Lestinghen in the Province of the Northumbers â—ver which he appointed Superiours it hapned that coming to visit the said Monastery in this time of Mortality the contagion surprising him he dyed there At first he was buried abroad but not long after a Church of Stone being built in the said Monastery and dedicated to the honour of the Blessed Virgin-Mother of our Lord his Body was removed and layd at the right hand of the Altar He committed the government of his Monastery after his death to his Brother Ceadda who was afterward consecrated a Bishop as we shall shortly declare 3. When the Monks of another Monastery of his in the Province of the East-Saxons heard that he was dead and buried in the Kingdom of the Northumbers about thirty of them went thither being desirous to live and when the pleasure of God should be to dye and be buried near the Body of their Venerable Father They were willingly received by their Brethren there and in a short time they all dyed of the same infection excepting one young child onely who as was constantly beleived was preserved from death by the prayers of the Holy Bishop For whereas he lived a long time after and gave himself to reading the Holy Scriptures he found at last that he had not been regenerated by the Waters of Baptism Whereupon being presently baptised he afterward was promoted to the Order of Preist-hood and did much good to many in Gods Church Therefore I doe not doubt as was said but that he was detaind from death by the intercession of his Holy Father out of love to whom he was come thither by whose prayers he thus escaâ—ped the danger of eternall death and also by hâ—â— teaching afforded the ministery of life and Salvation to others 4. In the same Province of the Northumbers by the same pestilence was snatcheâ— away also Tuda Bishop of Lindesfarn who had a little before upon the departure of Bishop Colman been ordained his Successour For so writes S Beda Colman said he being returnâ—â— into his Countrey the servant of our Lord Tuda received after him the Bishoprick of the Northumbers He had his instruction among the Southern Scotts and by them was ordained Bishop He received the fashion of the Ecclesiastical Tonsure according to the Custom of that Province but he observed the Catholick Rule of the Paschal Solemnity He was a good Religious Bishop but his government of that Church lasted a very short time He came out of Scotland during the life of Colman and with great diligence both by preaching and good example
he taught every where things belonging to Christian Faith and Truth Presently after his consecration being struck with the contagion then raigning in that Province saith Huntingdon he dyed and was buried at a place called Womalet But in S. Beda it is called Peynalech who adds that it was a Monastery 5. Moreover as S. Beda testifies when the Scottish Monks living in Lindesfarn departed thence with their Bishop Colman those which remaind received for their Superiour with the authority of Abbot the most Reverend gentle and mild man Eata who before was Abbot in the Monastery called Mailros This Translation was made as the report is upon the request of Bishop Colman at his departure to King Oswi Because the same Eata was one of the twelve children which Saint Aidan in the time of his Bishoprick had received from the English Nation to instruct them in the Doctrine of Christ. The said request of Bishop Colman was easily granted by King Oswi because he loved him very much for his gravity and prudence This is the same Eata who a while after was ordained Bishop of the same Church of Lindesfarn 6. Presently after the death of the Venerable Bishop Tuda there followed great commotions and debates in the Church of the Northumbers by reason of severall pretenders to the administration of the same Church as shall shortly be declared more at large XXIII CHAP. 1.2 The Plague in Ireland 3.4 c. The Gests of S. Egbert a Saxon Preist He reduces the Scotts to Catholick conformity his death 1. THere are severall other Saints commemorated in our Martyrologe whose death is assigned to this year as the two Royall Martyrs Ethelâ—ed and Ethelbert Sons of Wulfere King of the Mercians of whom we have already treated demonstrating that their Martyrdom could not fall so late Likewise two Royall Virgins S. Mildreda and Saint Milburga Neices of the same King by his Brother Merevald of whom we shall treat more commodiously hereafter 2. Following therefore the progresse of this Pestilence it will lead us into Ireland were we shall find matter proper for our present Subiect and related by S. Beda in the manner following The same killing infection faith he with equall destruction raged in Ireland Now there were at that time in the same Island many persons both of noble extraction and meaner state who in the times of Finan and Colman Bishops leaving their native countrey retired thither some to gain instruction and others to attend to their Spirituall Exercises and Mortification Severall of them therefore undertook a Monasticall Profession and not a few going from Cell to Cell where learned Masters inhabited addicted themselves to Reading and Study All these were freely and with a good will entertained by the Scotts who afforded them upon free cost both dayly nourishment books to read and instruction likewise 3. Among these there were two Noble young men of vertuous and towardly disposition Their names were Edelhum and Egbert The former of these was Brother of Edilhum or Ethelwin a man of great Sanctity who likewise the year following went into Ireland to enrich his mind with learning and being well instructed returned into his Native countrey Brittany where he was ordained Bishop of Lindisse or Lindesfare and worthy governed that Church many years of whom we shall treat more at large hereafter 4. The said two young men being in a Monastery which the Scotts or Irish call Rathmesige where all their companions were either taken out of the world by the infection or dispersed in other places they likewise both of them were struck with the same disease and greivously affected And of these two Egbert as a certain grave and sincere Preist who professed that he heard it from Egbert himself assured mee beleiving that he should not escape went one morning out of the Infirmary into a retired place where â—itting alone he began seriously to call to mind his former actions and feeling great compunction by the memory of his past sins he bedewd his face with teares and from the depth of his soule prayed to Almighty God not to take him out of the world till he had more perfectly performed Pennance for his past negligences and faults committed in his child hood and youth and till he had more plentifully exercised himself in good works He made a Vow likewise that he would live all his days a stranger and never return into Brittany where he was born likewise that besides the Solemn Canonicall Office he would every day recite the whole Psalter in memory of the Divine praises and also every week passe one whole day and night in fasting except he should be hindred by some bodily infirmity 5. Having concluded his weeping prayer and Vows he returned to his Cell where finding his companion asleep he likewise layd himself on his bed and falling into a slumber he was presently awaked by his companion who looking earnestly upon him said O Brother Egbert what have you done I hoped we should both together have gone to heaven But know that the things thou so earnestly prayed for are granted thee For he had learnt by a Vision both the subiect of Egberts prayers and that God would perform his desires In a word the following night Edelhum died 6. But Egbert in a short time shaking off the pains of his disease recovered and lived many years after He received the degree and Order of Preisthood which he adorned by many good actions suitable to that Profession and according to his desire being full of vertue and piety he a little while since to witt in the year of our Lords Incarnation seaven hundred twenty nine being fourscore and ten years old went to everlasting ioyes 7. He lead a life with all perfection of Humility meeknes continence simplicity and iustice Insomuch as both by the example of his life by his assiduity in teaching zeale in correcting and liberality in giving what he had received from rich men he was very beneficiall both to his own countreymen and also to the Scotts and Picts among whom he lived 8. He added likewise to his forementioned Vows this Of never tasting any thing in Lent but once a day and then also onely bread and a small measure of thin milk Which milk his custom was to putt the day before in a glasse and when the night was past to take off the cream and drink the rest with a small portion of Bread The like measure of abstinence he was wâ—nt likewise to observe forty days before our Lords Nativity and as many after Pentecost 9. This is that S. Egbert who was the first and cheif mover of the glorious design of twelve Apostolicall English Preists to convert certain German Nations our Primitive Ancestors to the Christian Faith which they undertook and in a great measure performed These were S. Suâ—bert S. Willebrord S. Boniface and the rest of their illustrious companions S. Egbert was desirous to have ioynd in their labours and dangers but