camp and there diligently enquire who it was that slew his Father This he did and finding the man not far off he desired him to come and speak with his Master He came and assoon as Gervilio had notice of it he meâ—t him on horse back in the midst of the River Where as they were discoursing togeâ—her Gervilio taking out a Sword which he caried privily run the man through who presently falling into the river there dyed Vpon this a mighty clamour was made and the two Armies began a feirce combat in which the Saxons were overcome and Caroloman after the victory retired home Now this fact of Gervilio was by none at that time imputed to him as Homicide He returned therefore to Mentz where as before he administred the Office of Bishop 5. But among other crimes with which he was charâ—ed in the present Synode this was one And the Holy Pâ—elat Saint Boniface publickly declared That no man could exercise lawfully the function â—f a Bishop who had been polluted with the slaughter oâ— any one And besides this he obiected to him that he himself had seen him with Hawks and Hounds publickly recreate himself which was abâ—olutely forbidden to Bishops by the Canons Gervilio having heard his accusation and perceiving that he could not resist both secular and Ecclesiasticall authority armed against him reâ—erred himself to the iudgment of the Synod and was deposed 6. After whose deposition Saint Boniface who hitherto had been an Arch bishop at large without any particular Title or See was by Caroloman and his Brother Pipin appointed Prelat oâ— the Church of Mentz And that his dignity might be more eminent the same Princes determined to exalt the See of Mentz which at this time was subiect to another to be the Metropolitan Church of all Germany which likewise by a Message sent to the Pope they obtained and effected XVI CHAP. 1.2 c. The Heresies of Adalbert a French man and Clement a Scotâ— condemned by Pope Zacharias in a Synod 11. Colen made an Archbishoprick but subordinate to Mentz 1. THE cause of Gervelio being thus determined the Fathers of the Synod consulted concerning the two Arch-hereticks Aldebert and Clement Whose Errours though they then condemned yet they thought meet to send them to the Apostolick See that their condemnation might be more solemn They decreed likewise to send with them the forementioned Preist Deneard to act the part of an Accuser in the name of the Synod before the Pope To him likewise they gave Letters and the Acts of the Synod to be presented and confirmed by him 2. Being arrived there Pope Zacharias called together according to the custom a Synod of Bishops before whom Deneard appearing presented the Epistle of S. Boniface in which he informed the Pope that since the time that he had conferred on him a Iurisdiction over all the Churches of France at their own request he had suffred many injuries and persecutions from false and adulterous Preists and other Ecclesiasticks But that his greatest trouble proceeded from the said two blasphemous Hereticks Adelbert who was a French-man and Clement a Scott Who though they differed in their Errours yet were equall in the enormity of their crimes For whose regard he had incurred the enmity and maledictions of the French who greivously complaind against him because he had taken from them their great Apostle Adelbert their Patron and intercessour with God a man who was a worker of wonderfull Miracles He desired therefore the Pope to shutt them up in close prison after he had given them up to Satan that none might be poysond by their abominable Heresies 3. Now we will here more fully declare the Errours blasphemies and crimes charged upon Adelbert and further demonstrated by Deneard who presented certain Writings to the Synod containing the Life Acts of that Arch-heretick together with an Epistle of our Lord Iesus which he said fell from heaven into the Citty of Ierusalem and was found by the Archangel Michael in the Gate of Ephraim and copied out by a Preist called Icoras and by him sent to another Preist in Germany called Thalassius c. and at last by the hands of an Angell was brought to the Sepulcher of Saint Peter at Rome where twelve persons belonging to the Pope finding is kept that days Vigill with fasâ—ing and prayers c. 4. As for the other Book it was read and it began thus In the name of our Lord Iâ—su Christ here beginneth the life of the Holy and Blessed Bishop Adelbert born by the Election of God He was begotten of simple parents and crownd by the Grace of God For whilst he was yet in his Mothers womb she saw in a vision as it were a Calf issuing out of her right side Which Calf designed that Grace which he received from an Angell before he was brought forth c. 5. Besides these the same Deneard presented likewise a Prayer composed by Adelbert â—n which after supplications made to God the Father he addressed himself to the Angells saying I beseech conjure and humbly entreat you c. Angell Vriel Raguel Tubuel Michael Adinis Tubuas Sabaouc Simichel c. 6. When these Writings were read before the Synod by Gregory the Notary Regionary and Nomenclator all the Bishops concluded that the man was madd and that those were names of Devills not of Angells except only S. Michael since Divine authority delivers to us only the Names of three Angells Michael Gabriel Raphael Therefore they condemned them all to be burnt Notwithstanding the Pope thought fitt they should be layd up in his Archives with a perpetuall mark in memory of their condemnation and reprobation 7. Besides these Writings it was layd to the charge and proved against the same Adelbert that from his childhood he was an Hypocrite saying that an Angell of our Lord in human shape haâ— from the utmost ends of the world brought him Relicks he knew not of whom but such aâ— were of wonderfull Sanctity by vertue of which he could doe all things whatsoever he asked of Goâ— Hereby he insinuated himself into the minds oâ— silly women and ignorant peazants who affirmeâ— him to be a man of Apostolick Sanctity That he had hâ—â—ed unlearned Bishops to ordain him contrary to the Canons and that hereby his heart sâ—relled with such Pride that he esteemed himself equall to the Apostles of Christ. Insomuch as being appointed to consecrate a Church to the honour of the Apostles and Martyrs he consecrated it to hâ—â— own honour â—or rather defiled it That he would likewise reprehend those who desired to visit the Shrines of the Apostles and to hinder them he built Oratories and sett up Crosses in the feilds or near Springs or where soever he thought good commanding the people there to make their Prayers to him Insomuch as multudes of seduced people despâ—sing their own Bishops and Churches gathered meetings in such places saying The meâ—rits of S. Adelbert will help us Besides
S. Oudoceus either were not present at the Synod of Worcester or did not ioyn in the faction rais'd by younger passionat spirits who frequently in such meetings by tumults and clamours over-power the counsells of such as are more wise and vertuous XXIII CHAP. 1.2 c. Two Charters of King Ethelbert to the Monastery of S. Peter and S. Paul in Canterbury 1. IN the year of our Lords Incarnation six hundred and five King Ethelbert who had express'd such munificence in the founding and endowing the Churches of S. Paul in London and S. Andrew at Rochester shewd more zeale in adorning and amplifying the Church and Monastery by him first erected in his own Royall Citty of Canterbury on which he bestowd many donations and noble Priviledges And moreover to secure all these from the Sacrilegious invasions of his Successours or any other he confirmd them with a Charter ratifyed both with Regall and Ecclesiasticall authority The Copy wherof we will here sett down with the more confidence because the following Monarks of our Nation beleiv'd and acknowledged it for the true Authentick Act of this King For the two Norman Edwards the first and Second in their Letters from the first word in them calld Inspeximus have not only mentiond this Donation but express'd likewise the Tenour of it 2. This Charter of Donation is recorded by William Thorn in his History of the foundation of the Church and Monastery of Canterbury from whence we will here exscribe that which pertains to this matter Viz. In the year of our Lords Incarnation six hundred and five King Ethelbert confirmd in the Catholick Faith together with his Queen Bertha and their Son Eadbald as likewise the most Reverend Prelat Augustin and other Nobles of the land celebrated the Solemnity of our Lords Nativity at Canterbury Where convoking a publick assembly as well of the Clergy as people on the fifth day before the Ides of Ianuary with the approbation of all and every one of them he by the Blessed Bishop S. Augustin himself surrendred and delivered to God and the Monks there perpetually serving our Lord the said Monastery on which he conferrd a liberty from all burdens for ever moreover enriching it with many possessions and other magnificent Gifts In the same Monastery likewise he placed a Congregation of Monks over whom he constituted Abbot a Monk named Peter And that these things may more manifestly appear to the Readers I thought expedient to adioyn hereto the Tenour of the Charter of King Ethelbert and Saint Augustin as followeth 3. In the Name of our Lord Iesus Christ. Every man who lives according to Gods Law and hopes to be rewarded by him ought chearfully and from his heart to promote pious prayers and Devotions to him it being certain that he shall so much more easily obtain the effect of his own prayers to God as he more willingly bestows any thing on God Wherefore I Ethelbert King of Kent with the consent of the Venerable Archbishop Augustin and my Nobles doe give and grant for the honour of Saint Peter a certain portion of land belonging to mee which lyes on the East of the Citty of Canterbury to the end that both the place where the Monastery is built and the fore said land remain in the power and possession of the Abbot who shall be there ordained Therefore I adiure and command in the name of our Lord and Omnipotent God who is the just Iudge of all that the foresaid land be for ever confirmed by this Donation here subscribed so that it may not be lawfull either for mee or any of my Successours Kings and Princes or any other Dignities or orders Ecclesiasticall or Civil to defraud or diminish any thing of it But if any one shall attempt to prejudice or make voyd any thing of this our Donation Let him for the present be separated from the Communion of the Body and Blood of Christ and in the Day of Iudgement for a iust reward of his Malice and iniustice let him be severed from the Fellowship of Gods Saints The said land is encompassed with these limits On the East with the Church of S Martin on the South with the way of Burghate On the West and North with Druting-street Acted in the Citty of Canterbury Dorobernia in the six hundred and fifth year after our Lords Incarnation and the eighth Indiction In the End there is added the sign of the Crosse omitted by Sir H. Spelman in this manner †I Ethelbert King of Kent being in sound mind and with deliberate Counsell have confirmed this with the Sign of the Crosse made with mine own hand I Augustin by the Grace of God Archbishop in testimony of my consent have willingly subscribed Edbald Hamegisilus Augemundus Referendery Hocca Tangil Pinca Geddy 4. This was the first Charter granted by King Ethelbert to which he added a Second The Tenour whereof likewise shall for the Antiquity of it be sett down with a desire of the Readers pardon who shall very seldom be interrupted or detained by such Forms for I will content my self with delivering the substance of them when occasion is to mention them This Second Charter is by Sir H. Spelman inscribed A Donation of the land of Langeport the Form whereof followeth 5. In the name of our Lord Iesus Christ. Be it known to all both present and to come that I Ethelbert by the Grace of God King of the English Nation having from an Idolater been made a Christian by Augustin my Father in the Gospel have given to God by the same Prelat a certain portion of land belonging to mee lying under the Eastern wall of the Citty of Canterbury namely about the place where by my said Instructour in Christ I built a Monastery to the honour of the Princes of the Apostles Peter and Paul Which Monastery with the said land and all other things pertaining thereto I have endowed with free liberties So that it may not be lawfull for mee or any of my Successours or any other Power Ecclesiasticall or Secular to usurp any thing of it but that it remain in the free power and possession of the Abbot If any one therefore shall attempt to diminish or make voyd any thing of this our Donation Let him by the Authority of God and Blessed Pope Gregory as likewise our Apostle Augustin and our own imprecation be separated from all Communion of Holy Church and in the Day of Iudgement from all Society of Gods Elect. The sayd land is on all sides encompassed with these bounds On the East with the Church of Saint Martin and likewise with Siblendoune Al. be si Wendowne And so to the North be Wikengesmarke Likewise at the East by Kingesmarke Also at the North and East by Kingesmarke So on the West to Rideschape And so to the North to Drutingstreete This was done in the Citty of Canterbury in the six hundred and fifth year from the Incarnation of Christ and
saith Alcuin I found greater blasphemies then in any of his former Writings for he affirmed plainly That Christ Iesus was not the true son of God nor true God but titular 5. To combat this Heresy Alcuin desired of the King that others might be adioynd to him And accordingly upon the first sounding of the trumpett to battell there appeard severall Champions of the Orthodox Faith among whom the principall were Paulinus Patriark of Aquileia Ethereus a Bishop of Osma in Spain Vxâ—mensis and a certain Abbot called Beatus Paulinus the most learned of these wrote three Books to confute this Felician Heresy which he presented to King Charles humbly desiring they might be sent and delivered into the hands of the most reverend man most skilfull in divine knowledge Albin or Alcuin which was accordingly done And Alcuin writing back to Paulinus highly commended both the sweetnes and elegancy of his stile and vigour of his reasoning encouraging him withall to be constant in defence of Gods house 6. But none fought more prosperously in Gods cause then Alcuin himself For he utterly strangled the Felician Heresy in the beginning and converted the Arch-heretick himself to the Catholick Faith This is not taken notice of by any of our Historians as having passed in a forrain countrey But Quercetan from Felix his own Confession relates How the said Heretick being presented before King Charles at Aquisgran by Laidrad Archbishop of Lyons obtained leave to sett down in writing the Sentences of former Saints to prove that Christ was only an adoptive Son of God to be presented to such Bishops and Abbots as the King should cause to be assembled Which was accordingly granted him And in answer to those Alcuin produced many Sentences of Holy Fathers S. Cyrill S. Gregory S. Leo and other Authours formerly unknown to Felix and to these was added the authority of a late Synod at Rome which condemned not by violence but strength of reason the errours contained in Felix his Reply to Alcuins Epistle So great an authority of truth and so unanimous a consent of the Church did so convince the iudgment of Felix that as he writes in his own Confession I professed in the presence of many Bishops and Monks that I did heartily repent of my former errour and that I would from thenceforth never beleive nor teach the adoption of the flesh in the son of God Or that he had only the name and title of God given him in his Humanity But according to the Doctrine of the Holy Fathers That the same our Lord Iesus Christ was the proper and true son of God in his two Natures That he was the only begotten son of the Father without preiudice to the respective Propriety of each Nature 7. This Conversion of Felix did so enrage his former companion Elipandus that he wrote a Book against Alcuin in a most bitter furious stile calling him a Filthy rotten false Prophet a son of Hell a New Arius an Arch-heretick foule pitchy Albinus and moreover he charged Alcuinus that by torments he had made Felix a Martyr so forcing him to renounce his former Opinions To whom Alcuin thus answer Neither did I nor Ruffinus make Felix a Martyr But through Gods mercy I made Felix formerly a partner in your errour to become a good Catholick I persecuted indeed not his person but that impious Doubt of him who tempting our Lord said If thou beest the son of God command that these stones be made bread 8. After this Victory Alcuin returned to his Monastery at Tours For as a Monk of Sangall testifies King Charles gave to Alcuin the Abbey of Saint Martin near Tours to the end that when he was absent abroad with his Army he might rest there and instruct such as should repair to him And such plentifull fruits did his teaching produce that the modern French-men may deserve to be compared with the ancient Romans or Athenians Thus as Almighty God in the beginning of this age sent out of our Island seated in the extremities of the world such Apostolick men as Saint Swibert Saint Boniface c. to settle the Christian Faith in Germany So he thought good at the end of it to send the learned Alcuin to restore the same Orthodoxe Faith in France and Spain But of Saint Alcuin for so hereafter he deserves to be called more shall be said in this and the following Book We must now attend to the affaires of Brittany XV. CHAP. 1.2 Kenulf King of the Mercians 3.4 c. He solicites and obtains from Pope Leo a restitution of the Primacy of the See of Canterbury c. 1. EGFRID the son of Offa King of the Mercians after a short raign of scarce five entire months dying he named for Successour Kenulf having regard rather to his vertues and merits then title or proximity of blood Yet he was descended from a Brother of King Penda called Chenalch father to Kentwin who begot Cuthbert the Father of this Kenulf 2. The excellency of this Prince is well described by William of Malmsbury who affords him this Character Kenulf was a magnanimous person whose vertues over-went his fame He never did any thing that envy could carpe At home he was Religious in war Victorious He was a Prince whose praises will never be silenced as long as there lives in England a person ingenuous and sincere He is to be exalted for the sublimity of his State and Humility of his mind Which vertue did then shine most bright when he restored the iniured dignity of the Archiepiscopall See of Canterbury For this good King did little valew the worldly haughtines of his own Province when it could not be established without transgressing the ancient Ordonnance of Ecclesiasticall Canons 3. In this first year of his raign therefore Athelard Arch bishop of Canterbury encouraged by the iustice and piety of this King represented to him the iniurious oppression which by King Offa had been brought upon the Prime See of Brittany desiring him that the order instituted by Holy Progenitours might not be depraved by the ambition of particular persons In which request Embald Arch-bishop of York likewise ioynd Whereupon the King being satisfied in the iustice of his demand to the end the matter might be more maturely pondred commanded a Synod to be assembled at Cloveshâ— or Cliff where by the votes of the Bishops and Nobility Messengers with Letters were sent to Rome to Pope Leo desiring him to employ his spirituall authority also to rectify the disorders introduced lately into the Churches of Brittany 4. But this Embassage had not the good successe expected and the fault seems to have been in the Messenger which was an Abbot called Wada who as we read in a second Letter to the same Pope from the same King Bishops and Nobles behaved himself in thate Legation slouthfully negligently and imprudently Perhaps it might be by the suggestions of the Archbishop of Lichfeild who
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
but the present obiects of sense as beasts doe Therefore Calvin himselfe affirmes that to deny our assent to witnesses many in number and of authentick credit is an act not of diffidence but of depraved furious obstinacy Which Censure is most Iust since thereby all use of humane conversation is destroyed For all publicke iudgments tenures of land rights of priviledges c. depend on the testimonie of records and witnesses 21. Now for application of this to the subiect in hand which is the credibility of the principal Writers from whom this historie has been collected how exempted they are from the least suspicion of a will or intention to deceive posterity how Iudicious they were and consequently not much obnoxious to be deluded by others how diligent they were in searching authenthick reports for matters past and the testimony of the most pious and grave persons for actions or events which themselves saw not It will not be necessarie by a particular enumeration of proofs to weary my Readers who if they please may for satisfaction herein consult the preface to the Flores Historiarum written by the late most venerable and learned Bishop of Chalcedon who has there made a Collection of the Elâ—gies and honourable Characters given by the most learned amongst Protestants writers to our ancient Catholicke Historians S. Aldelm S. Beda S. Alcuin Ethelwerd Florentius Bravonius William of Malmbury Mathews of Westminster Henry of Huntingdon Hoveâ—en Marianus Scotus Ingulfus Osbern the Monk c. and to these we may adioyn testimonies yet more unquestionable from letters of Popes Princes and Prelats authentick Records of Churches and Monasteries Charters of Kings Acts and Decrees of Councils all these still extant unquestionably legitimate and evidently confirming the Catholick Religion now professed To derogate therefore from all these and at the same time not to doubt of the fidelity of Polybius Livy Tacitus Dio c. pagan Historians cannot be an act of reason but onely willfull passion 22. When therefore for example we shall read that before the coming of the Saxons a holy Bishop of the Picts S. Kentigern having a scruple of some irregularitie in his Ordination to quiet his conscience had recourse not to any Metropolitan his neighbour in Brittany or France but the Pope onely who alone could dispense in the Common Law of the Church and to his disposal submitted his miter had all defects supplied and acquiesced in his iudgment Again when we shall reade both in the Records of the Brittish and Saxon Churches that no Metropolitan durst presume to exercise his spiritual iurisdiction till enabled there to by a Pall received from the Pope that Popes have threatned excommunication against Saxon Kings and Prelats for disorders in Ecclesiasticall discipline for not supplying Episcopall Sees too long vacant c. that they have sent Legats into England with authority acknowledged and submitted to to call Synods to visit and reforme abuses c. that they have required an account of the Faith of our Bishops accepted and iudged appeales of Bishops oppressed not any one English Prince or Bishop protesting against such authority That they have communicated pro tempore a iurisdiction to one Metropolitan to visit and reforme the Province of another not subiect to him not to insist upon priviledges and exempâ—ions conferred by Popes on Churches and Monasteries c. I say when any one shall have read all this and more yet shall continue to denie that Popes have anciently exercised any spirituall Iurisdiction in our Island or shall pretend that Brittany was of it selfe a kind of Patriarchat absolute and independent whereas to this day our Metropolitans have nothing to shew for their Power or places but what they have received from Popes this is not diffidence but well deserves that foule title which Calvin even now gave it And especially when wee shall see the authority and credit of a roaguy Welsh paper preferred before all such irrefragable Witnesses 23. The like may be applied to any one who shall doubt whether the veneration and invocation of Saints was anciently in practise among the Saxons in England yea and approoved by our Lord himself after he shall have read besides many other passages in this our History recorded in the authentick acts and subscriptions of a Nationall Synod how an Arch-bishop severall Bishops and Nobles did with loud praises to God openly acknowledge that by the merits and intercession of poor S. Guthlac they in the same moment in which they were deliberating about contributions to his decayed Monasterie did find themselves miraculously freed from a painefull Palsey which not an hower before had tormented them and thereupon made Vowes devoutly to visit his sepulcher and relickes 24. It may suffise for a tast to have instanced in these two points of Catholick Doctrine vehemently contested and charged with noveltie by Protestants As much may be sayd for the rest as the Sacrifice of the Mâ—sse veneration of Relicks Prayer for the dead a Beleif of Purgatorie c. Concerning all which I will not forestall the Readers enquiry and iudgment 25. Now I conceive it cannot reasonably be esteem'd a preiudice to my pretention of demonstrating a continued succession of Catholick beleif in our Island though a Protestant reader should chance not unprobably to discredite it some particular Storyes contained in this book touching Vâ—sions Revelations Miracles c. For surely it cannot be expected haâ— I should be caution for every story in it Q. Curtius who writes the gests of King Alexander did not esteeme it a disparagement to his history when he plainly telles his readers Plura equidem transcribo quam credo c. that is I doe verily transcribe into this my historie more things then I my selfe doe endoubtedly beleive For I neither dare confidently assert such things as I doubt of Neither can I think it fitt to suppresse such things as I have by tradition received 26. In a work of this nature concerning matters which have hapned many ages since of which no new information can be had the modern Historian being onely a Transcriber ought not to make his owne particular sentiments to become a rule for others The vertue requisite in him is fidelitie in transcribing yet with discretion in the Choice of Authours not equallâ—ng obscure legendaries with Writers of approved learning and probitie Nor the narrations of those touching matters received upon hearsay with such of which they professe themselves Eye-witnesses or to have received from persons of Eminent gravitie and authoritie 27. Though it should be true therefore that for example S. Beda or S. Aldelm or any other of our ancient Classicall writers have been somwhat too credulous in Stories told them of Miracles Revelations Visions or what you will as long as there are upon record great multitudes of other passages confirming doctrines to which such stories have regard and which cannot with any reason be suspected it will follow that in case among a hundred there were
the end the Councill may again be renewed if you please let us honour the memory of S. Peter the Apostle that those who have examined the cause may write to Iulius Bishop of Rome and if his sentence be that judgment ought to be renew'd let it be renew'd and let him appoint Iudges But if he shall approve the cause to be such as that those things which have been acted in it shall not be again reiterated what he decrees herin shall be confirmed if such be all your pleasures The Synod answered This pleases us 7. In pursuance of which there was added this following Canon Gaudentius Bishop said If you please let this be added to this Decree which thou hast pronounced full of Sanctity That when any Bishop shall be deposed by the judgment of neighbouring Bishops and shall publickly declare that his intention is to plead his cause in the Citty of Rome after such an Appeale of a Bishop who seems to be deposed let not another Bishop be ordain'd in his chaire till his cause be determin'd in the judgment of the Bishop of Rome 8. Moreover to provide against tedious delays of causes and incommodities of transporting witnesses to Rome with excessive charges c. the Holy Synod thought fit to adjoyn another Decree in this form Osius Bishop said It is the pleasure of the Synod that if a Bishop be accused and that the Bishops of that Region assembled together shall give judgment against him and depose him from his Degree in case he who is depos'd shall appeale and have recourse to the Bishop of the Roman Church with a desire to be heard before him if the said Roman Bishop shall think it just to have the examination of the cause renew'd let him be pleased to write to those Bishops which are in a neighbour and confining Province signifying that they should diligently examin the matter and determin the cause according to truth and justice But if the Bishop who desires his cause may again be heard shall by Petition move the Roman Bishop to send from his own presence è latere suo a Preist to heare and iudge the cause it shall be in the power and liberty of the Roman Bishop to doe as he pleases and thinks most convenient And if he shall resolve to send persons having his authority from whom they are sent to be present in judgment with other Bishops this shall be left to his own pleasure But if he think sufficient that the Bishops of the said Provinces put an end to the controversy let him doe what in his most wise counsell he shall judge most expedient 9. Thus was the matter of Appeales or Revisions regulated in this holy Synod at which were present no fewer then thirty African Bishops named by S. Athanasius in his Apology So that it may seem wonderfull how the same cause of Appeales could afterward in the next age be question'd by their successours But the true ground hereof was that the Donatists had by their subtilty and malicious diligence abolished all the Copies and true Acts of the Councill of Sardica through Africk in the place of them substituting the Acts of the Anti-Synod celebrated by a few Eastern Bishop at Philippopolis under the title of the Synod of Sardica And their motive was because in the Epistle of that false Council the Arian Bishops made mention of Donatus the Donatist Bishop of Carthage This appears by comparing severall testimonies of S. Augustin as where in a certain Epistle he sayes Fortunius the Donatist shew'd mee a certain Book out of which he pretended to demonstrate that the Councill of Sardica had written to the Bishops of Africa of the Communion of Donatus And â— little afterward he saith Then having taken the Book and considering the Decrees of the said Councill I found that S. Athanasius and other Catholick Bishops yea and Iulius Bishop of Rome no lesse Catholick then they had been condemned by that Councill of Sardica hereby I was assured that it was a Councill of Arians 10. These Decrees touching the Supereminent authority of the Bishop of Rome though they were not presently received in the East by reason of the discession of the Eastern Arian Bishops yet afterwards in the Councill of ConstaÌ„tinople in Trullo call'd Quino-Sextum they were expressly admitted And no shew of doubt can be made but that the Brittish Bishops caried back with them these Decrees into Brittany by which their subordination to the Roman See was evidently declared 11. A fâ—urth Canon was likewise there established to restrain the frequent repair of Deacons sent by their Bishops to the Emperours Court ad Comitatum in the regulating whereof a particular honour was attributed to the Bishop of Rome for thus runs the Canon If any such come to Rome as hath been said Let them present their Petitions to our most holy Brother and fellow-bishop of the Roman Church that he may first examine whether they be honest and just and consequently afford his diligence and care that they may be caried to Court All the Bishops said that this pleased them well and that the counsell was honest Then Alypius Bishop sayd If such men undertake the incommodities of a long voyage for the causes of pupills widdows and such as are unjustly oppressed they will have just reason to doe so But now they repair thither to make Requests for things which without casting an odious envy on us and which deserve reprehension can not be granted therfore there is no reason that such should be permitted to goe to the Court. 12. The Synod being dissolved the Emperour Constans employ'd his utmost diligence and authority in the execution of its Decrees And wheras the cheifest difficulty was concerning the restitution of S. Athanasius to his See for the Eastern factious Bishops who had made a discession from the Councill had used means to obstruct his return Hereupon Constans wrote to his Brother for his restitution adding withall by way of menacing that if he should refuse to effect it he must know for certain that himself would come thither and in despight of him restore the Banish'd Bishops to their Sees Thus writes Socrates out of the Emperours letter 13. Now what effect this intercession of the Emperour Constans had the same Historian thus continues to relate Assoon as the Eastern Emperour understood these things he conceiv'd in his mind no small greif Whereupon assembling many Eastern Bishops he declared to them how difficult a choice was offred to him and ask'd their counsell what he should doe Their answer was That it was much better to allow Athanasius the administration of his Church then to hazzard a Civill warr Hence it came to passe that the Emperour constrained by mere necessity sent for Athanasius to come to him 14. The year following therefore Athanasius return'd into the East being recommended to the Emperour by letters written in his behalf by Pope Iulius He was
into a formed Schism as Baronius suspects and others who make mention of an Interdict imposed by S. Gregory on the publick Schooles in Brittany of which no ground can be found in our ancient Writers But why this Letter should be written to the Brittish Preists and not their Bishops it does not appear 7. The same Saint Beda discoursing of the pious industry of our Holy Bishop in promoting Vnity thus concludes How much good he wrought by these his endeavours and labours the present times declare By which expression he implies that the ceasing of those Controversies which in S. Beda's time were quite silenced was much to be imputed to the care and industry of S. Laurence For we shall see him shortly not contenting himself with writing letters but undertaking a voyage into Ireland c. to promote Ecclesiasticall Vnity and that with good successe II. CHAP. i. 2 c. S. Mellitus his iourney to Rome touching Monks that they might have a power of Elections And to know whether they might be employed in Pastorall Functions c. 1. THere is extant in Sir Henry Spelman the Copy of a third Charter of King Ethelbert by which he gave to the Monastery of S. Peter and S. Paul a village named Sturigaâ— otherwise Cistelet together with many other precious Gifts all which he offred for the redemption of his soule and out of hope of eternall retribution Adding that in the same Church he provided a place of buriall for himself and Successours hoping that he should be loosed from the chains of his sins and conducted into the gate of eternall happines by the Prince of the Apostles to whom our Lord delivered the Keyes of heaven giving him the power of binding and loosing c. Which Charter is dated the year six hundred and ten which was the fiftieth year of the same Kings raign 2. At the same time saith S. Beda Mellitus Bishop of London went to Rome there to treat with Pope Boniface about affairs nearly concerning the English Church Being arrived the Pope assembled a Synod of the Bishops of Italy with an intention to make ordinances concerning the life and secure quietnes of Monks In which Synod Mellitus sate among the Italian Bishops and by his authority subscribed and confirmed the Decrees regularly ordained which at his return into Brittany he caried with him that they might be observed there The same Pope likewise wrote Epistles to the Holy Arch-bishop Laurence and to the Clergy as also to King Ethelbert and the English Nation This Synod was celebrated in the eighth year of the Empire of Phâ—cas and the thirteenth Indiction 3. In this Narration we find insinuated the principall Motive of Mellitus his iourney to Rome which was to provide for the life and quiet of Monks Which will more manifestly appear by Pope Bonifacius his Letters to the King and Arch-bishop but especially by a Decree of the said Pope 4. There were two speciall Points concerning Monasticall Institution the clearing of which did much concern the present State of the English Church the first was a care to make them immortall by a succession by permitting the present Monks to chuse and assume into the same Profession such among the Brittains as they found well disposed thereto This permission and power King Ethelbert by Mellitus desired to be confirmed by the Pope which he easily obtained as appears by Bonifacius his answer extant in a Letter of Pope Alexander many ages after written to S. Lanfranc Arch-bishop of Canterbury in which we read this passage extracted out of it That which thou O glorious Son hast desired of the Apostolick See by our Fellow-bishop Mellitus we willingly grant and by our Apostolick authority decree namely that your Royal benignity may appoint an habitation of Monks living regularly and that the present Monks who were the Preachers of Salvation to you may associate to themselves a congregation of Monks and adorn them with holy Instituts in the Monastery which your Holy Doctour Augustin the Disciple of Gregory of Blessed Memory did consecrate in the Citty of Canterbury to the Name of our Holy Saviour in which at present our beloved Brother Laurence is Prelat This our present Decree if any of your Successours Kings or Bishops c. shall attempt to make voyd let him be subject to Anathema c. This part of Pope Bonifacius his Letter is recited out of Pope Alexanders by Eadmer the Monk and the entire Letter is extant in the Annals of Peterborough 5. The other Point seems to have been touching the employing of Monks in the Office of preaching administring Sacraments and other Pastorall Dutyes which some thought improper for Monks who are obliged to Solitude But this Controversy had been before decided by S. Gregory in his employing onely Monks in the English Mission and was confirmed by Pope Boniface the fourth in a Solemne Decree by which he declares from the Examples of S Martin S. Gregory and the late S. Augustin that the power of binding and loosing may worthily be administred by Monks Neither saith he did S. Benedict the glorious Institutour of Monkes in his Rule forbid this but only commanded them to abstain from secular affairs Which last Clause strongly proves against Baronius that S. Augustin Saint Laurence S. Mellitus S. Iustus and the rest yea S. Gregory also were Disciples of S. Benedict and subject to his Rule The Summe of this Decree is referr'd into the Canon Law by Gratian Cap. Sunt nonnulli 16. q. 1. And other authorities added froÌ„ whence he concludes thus By all these authorities it is clearly demonstrated that Monks may lawfully give Pennance baptise and administer other Preistly Offices 6. If the Acts of this Roman Synod had not been lost we should no doubt have read their judgment touching the Consecration of the Church of Westminster performed as hath been declared by S. Peter himself But the result of it appears by what William of Malmsbury writes It is believed saith he that the Mystery of its Consecration was never repeated which was shewd to have been perfected by so many Candles lighted in the Church Crosses made Holy Water sprinckled and marks of Sacred Oyle in the due places Human diligence therefore gave place to an Office divinely administred prophetically declaring how illustrious that Church and Monastery would prove in which the Apostle himself exercised the Pontificall Office III. CHAP. 1. Of Saint Golven a Bishop in Lesser Brittany 2. Of S. Baldred or S. Balter 3. S. Mellitus his return from Rome 4 Ceolulf King of the West-Saxons dying Kinegils succeeds 1. THE same year dyed S. Golvin Bishop of Leon in Lesser Brittany who in our Martyrologe is sayd to have been an Englishman But whether thereby be meant a Brittain I cannot define In the Gallican Martyrologe his Commemoration is thus expressed On the first of Iuly at Leon in Armorica under the Arch-bishoprick of Tours is celebrated the Memory of
out in those times that in the Kings Court Easter was twice observed the same year For whilst the King solemnised the Feast of our Lords Resurrection having ended his Fast at the same time the Queen with her attendants persisting still in their Fast celebrated Palm Sunday 7. This dissonance in the Observation of Easter was patiently tolerated by all whilst Bishop Aâ—dan lived because it was well known that though those who sent him would not permitt him to celebrate the Feast of Easter otherwise then they were accustomed yet he was zealous to perform all Christian duties of Faith Piety and Charity according to the custom practised by all Gods Saints And therefore he was deservedly beloved by all even those who differently celebrated Easter and not only by such as were of mean condition but by Bishops themselves though following the Roman observance as Honorius Arch-bishop of Canterbury and Felix Bishop of the East Angles had a venerable esteem of him 8. But when his Successour Finanus was dead and Colman in the year of Grace six hundred sixty one was sent by the Scotts to succeed him in the Bishoprick of Lindesfarn the Controversy about the Observance of Easter as also other points of Ecclesiasticall Discipline began to be agitated with greater heat insomuch as some did not without reason fear considering the pretended importance of the Question least an errour in it might preiudice their salvation and that though they calld themselves Christians they had or might run in vain 9. This Controversy was so publickly agitated by the Ecclesiasticks that it came to the knowledge of King Oswi and his Son Alcfrid both which interessed themselves in it King Oswi having been taught and baptised by the Scotts and perfectly understanding their language beleived the Truth to lye on their side But Alcfrid whose Teacher in matters of Religion Saint Wilfrid a most learned man was followd his iudgment who had made a voyage to Rome on purpose to learn true Ecclesiasticall doctrine and had spent much time in France with the Holy Bishop of Lyons Dalphinus from whom also he had received the Crown of Ecclesiasticall Tonsure These things considered King Alcfrid had reason to beleive that the teaching of S. Wilfrid deserved to be preferred before Scottish Traditions And for the esteem he had of his piety and learning he had bestowd on him a Monastery of forty families in a place called Inrhipun or Rippon which before had been in the possession of the Scotts but because they chose rather to quitt the place then change their countreys custom the King conferred it on him who both for his leâ—rning and piety well deserved it XVII CHAP. i. 2 c. A Synod or Solemne Conference touching the Paschal Solemnity between S. Wilfrid and Colman a Scottish Bishop 1. AFter this Narration S. Beda continues to relate how for the setling of peace in mens minds who were much divided it was necessary to assemble a Synod for so he calls it though indeed it was more properly a solemne Conference saith Baronius in asmuch as all the Bishops of that Province were not convoked to it but only such as then hapned to be present debated the matter before the King 2. As touching the time when this Assembly was convoked S. Beda setts it down precisely saying This Question was agitated in the year of our Lords Incarnation six hundred sixty four which was the two and twentieth of the Raign of King Oswi and the thirtieth from the time that the Scotts administred the Bishoprick of Lindesfarn in a Province of the English For Aidan held that Bishoprick seventeen years Finâ—n ten and Colman was now in his third year 3. The same Authour likewise elsewhere relates the names of the persons who were present in the said Assembly About the same time saith he Agilbert Bishop of the West Saxons a freind of King Alcfrid and of Abbot Wilfrid was come into the Province of the Northumbers and stayd some time with them Moreover upon the entreaty of King Alcfrid he ordained Wilfrid a Preist in the foresaid Monastery He had likewise attending on him a Preist named Agathon When therefore the Question about Easter the Ecclesiasticall Tâ—nsure and other Rites was moved it was orderd that a Synod should be assembled in the Monastery called Strenes-halch or Beacons-bay whereof Hilda a devout woman was Abbesse and that there the controversy should be determined 4. Both the Kings Oswi the Father and Alcfrid his son came thither and these Bishops Colman with his Clarks from Scotland and Agilbert with the Preists Agathon and Wilfrid with whom also ioyned Iacob and Romanus As for Hilda the Abbesse with her dependants and the Venerable Bishop Ceadda who as we have formerly declared was ordained by the Scotts they declared for the Scottish opinion This last Bishop was a most vigilant Interpreter for both parties 5. When all these were mett King Oswi first of all by way of Preface advising them that since they all professed to serve the same God and to expect the same heavenly kingdom they therefore ought all to hold the same Rule of living and uniformly celebrate the Divine Sacraments And for this reason the principall Enquiry ought to be Which side held the truer Tradition for that certainly was to be followd by all Having said this be in the first place commended his own Bishop Colman to declare What Rite that was which he in practise followd and whence he took its Originall 6. Hereto Colman thus answered The manner of celebrating the Paschal Solemnity which I in practise conform to I received from my Superiours who sent mee hither and ordained mee Bishop And it is the same which all our Ancestours men known to have been beloved and highly favoured by God have always practised This Rite let every one take heed how they contemn or reprove for it is the very same which as we read in Ecclesiasticall Story the Blessed Evangelist S. Iohn as likewise all the Churches governed by him have from the beginning celebrated 7. After that Bishop Colman had spoken these and other words to the same effect the King next commanded Bishop Agilbert to declare publickly likewise the manner of his Observance whence it sprung and upon what authority be conform'd thereto Agilbert answer'd I beseech your Maiesty that in my stead my Disciple Wilfrid the Preist may speak for wee are both of the same iudgment and agree with the rest here sitting who follow the generall Ecclesiasticall Tradition Besides he can much better and more perspicuously declare our sense in the English tongue then I can by an Interpreter 8. Wilfrid therefore the King so commanding thus began The manner of celebrating Easter practised by us we our selves saw generally practis'd at Rome where the Blessed Apostles Peter and Paul lived taught suffred and were buried The very same observance we saw in the rest of Italy and in France likewise through both which countreys we travell'd partly
the year of Grace seaven hundred and five Saint Wilfrid arrived in Brittany bringing with him Letters and Messengers likewise from the Pope to the two Kings Ethelred and Alfrid giving them account of what had lately passed at Rome in debating the Controversy What the successe was William of Malmsbury thus relates 2. Saint Wilfrid says he presently after his return presented the Letters from the See Apostolick to Ethelred late King of the Mercians now a Monk Which he received in an humble posture kneeling And having read them he with little difficulty obtained from Kenred Son of Wulfere whom he had made his Successour in the Kingdom an order that they should be obeyd For Kenred was a Prince replenished with the fear of God a good proof whereof he gave to the world by a voluntary renouncing his Kingly authority four years after and embracing a Monasticall Profession In like manner Brithwald Arch-bishop of Canterbury shewed himself as earnest to enter into brotherly concord with Saint Wilfrid Some say he was affrighted thereto by the Popes Messengers who denounced to him his condemnation from the See Apostolick altough S. Wilfrid interposing hindred the pronouncing Sentence 3. Only Alfrith King of the Northumhers still persisted in his obstinacy and resistance For when Messengers directed from Saint Wilfrid came to him at first he gave them a mild answer But afterward being as is beleived depraved by the suggestions of certain malignant persons about him favoured by him much to his dishonour when the Messengers again presented themselves to him on the day appointed he sent them away with sad hearts by pronouncing this his determinate Sentence That for the persons of the Messengers for the gravity of their lives and veneâ—ablenes for their age he honoured them as parents But as touching the subject of their message he utterly refused complyance with it since it was against all reason that upon any Letters perhaps surreptitiously obtained from the See Apostolick a man who had been twice condemned by a Nationall Synod of the English should be restored to his dignity and Communion 4. Having made frequent mention of these Letters of Poope Iohn inasmuch as they afford great light to Saint Wilfrids cause wee will bere sett down the tenour of them from William of Malmsbury by whom they are recorded They are inscribed To the most eminent Lords Ethelred King of the Mercians and Alfrid King of the Deiri and Bernicians 5. Wee doe much reioyce heâ—â—ing the report of the encrease of your Religious devotion through Gods Grace cooperating and seeing the fervour of your Faith which God illuminating your minds yee at first received by the preaching of the Prince of Apostle and doe still constantly retain And I would to God that this our ioy might be enlarged by the good behaviour of many among you But the incurable dissension of some Spirits there does much disquiet our minds Which dissension wee are obliged to censure and correct least instead of being observers we be found transgressours of Apostolick Precepts 6. For it is now a good while since that Bishop Wilfrid in the time of Pope Agathon of Blessed Memory appealed in a certain cause of his to this See His accusers also sent from Theodore Arch-bishop of Canterbury and from Hilda an Abbesse of Religious memory came hither Whereupon Bishops from severall places were assembled in this Citty who examined the matter diligently and canonically and after Examination pronounced Sentence Which Sentence the Popes his Successours and my Predecessours have confirmed And the Arch-bishop Theodore never contradicted the said Sentence nor sent afterward any more accusations against him Moreover now of late more accusations having been sent against the same Wilfrid wee took order that they should be examined in a Synod of Reverend Bishops together with his respective Answers and defence which Examination continued many dayes together both from Epistles ancient and modern touching that cause and verball allegations made by such persons as were present So that all hath been done in the cause that can be performed in the absence of the principall accusers who in case they approve not the Sentence here given must repaire in presence hither 7 Wherefore wee doe hereby admonish our Brother Arch-bishop Brithwald that together with Wilfrid he convoke a Synod commanding Bosa and Iohn to repair to the same There let him hear and consider what the parties can say and what proofs can be made on either side Which being done if he can determine the cause he will doe a thing very acceptable to us But in case he cannot let him then admonish both parties to have recourse in person hither where the cause hitherto depending may be finally decided by a greater Councill And let those who shall neglect to come hither know that they shall be ipso facto suspended and neither here nor there esteemed legall Bishops As for your Royall Highnes be pleased to afford your assistance that the Orders which with Christs help wee have herein given may come to effect And whosoever of what condition soever shall presumptuously contemne our authority he shall not remain without Gods punishment nor escape without his harm and danger from the spirituall bonds in which he is tyed 8. This was the tenour of the Popes Letters which were contemned by King Alfrid alone who notwithstanding presently after found that the denunciation of Divine iudgment in the end of them was not in vain For he lived but a little while after as the same Authour relates saying Assoon as the Messengers were departed he was assaulted by a very sharp disease which shortly brought him to his end But then the bitternes of his torments awaked reason which had slumbred a long time in the Kings mind and according to the Prophets saying Vexation gave him understanding For perceiving that this punishment had deservedly come upon him for his disobedience he promised to make a reparation of his fault to Wilfrid if he could be brought to his presence before his death And the same he continued to promise as long as he had use of his tongue withall adiuring his Successour to perform the same in case himself could not doe it Thus he repented too late his contempt of the Letters sent from the See Apostoâ—ick the comminations of which he could not avoyd 9 Thus dyed this worthy King Alfrid who for the space of nineteen years had governed his Kingdom in great iustice and peace and against whom wee read not any accusation or charge of any other crime but this his pertinacious persecution of this Holy Bishop Whosoever he was that inserted him in our Martyrologe on the twelfth of March by the Title of a Monk in the Monastery of Mailros was surely mistaken since neither S. Beda who lived at the same time near the place nor any of our Ancient Historians mention any such thing And Florilegus expressly says that he dyed at Driffeld seated on the River Hull in Yorkshire which
the happy Crown of Brittany Likewise generally the English at the same time took to themselves wives of the stock of the Brittains The Brittains also took wives of the illustrious blood of the English that is Saxons For this was performed by a common Council and assent of all Bishops Princes Nobles Counts sage Counsellors Senatours and Commons of the whole Kingdom and by the command of the foresaid King Ina. 3. Moreover not a few English took wives of the blood and stock of the English of Germany Thus all the inhabitants of Brittany at that time became of one flesh and blood and the Laws of Matrimony were well ordred fornication and all uncleannes being quite banished out of the Realm Moreover great diligence was used that for the establishment of the Kingdom and security of the people iust iudgments should be given And by this means through the Divine mercy all the inhabitants of Brittany were made one Nation and one people The Kingdom it self likewise was by all named England or the Kingdome of the English which before was called Brittany 4. Such an Vnion being established among the inhabitants of this Island formerly much divided they all unanimously stood together for the common proffit of the kingdom and courageously fought against the Danes and Norwegians unplacable Enemies of the same with whom for a long time most furious warrs and battells were fought For the foresaid King Ina was a Prince magnificent liberall wise prudent moderate courageous iust and warlick and upon occasion shewd himself illustrious in his skill in Divine and secular Laws and magnificent works and he governed united and established his kingdom in peace and unity by his great Wisedom and prudence and when occasion was by power and armed force Thus far the Appendix to the Laws of King Edward sirnamed the Confessour concerning this pretended Great Council which truly for the many ungrounded circumstances in it well deserves to be ioyned to the foregoing Synod of London 5. The observation and censure which Sir H. Spelman therefore gives of it deserves to be here annexed Among our ancient approved Authours saith he there is not any mention of a second mariage of Ina King of the West-Saxons with Guala as is presumed the daughter of Cadwallader last King of the Brittains nor of the change of name of Cambria into Wales upon that occasion or that King Ina had any more then one wife which was Ethelburga whose name shews her to have been of an English extraction who manifestly was his last wife For when he undertook a Monasticall Profession at Rome she became a Nunn in England and was afterward Abbesse of Barking and both of them continued in their Religious habit till death Likewise concerning the time and authority of this Council I can give no resolute iudgment For some Writers affirm that Cadwallader raigned only three years others five and Geffrey of Monmouth allows him twelve so that it is utterly uncertain at what time King Ina should get possession of the Kingdom of Wales or Cambria Again Geffrey makes King Inas the Nephew of Cadwallader Henry Lluid his Son and this pretended Council his Son in Law XVIII CHAP. i. 2 c. S. Cathburga Sister to King Ina builds the Monastery of Winburn Of her Sister S. Quenburga 1. TO the year of Grace seaven hundred and thirteen is referred the foundation of a Monastery of Religious Virgins at Winburn in Dorsetshire by S. Cuthburga and S. Quenburga Sisters to Ina King of the West-Saxons The town where this Monastery was built had been anciently called Vindoglade but the Saxons changed the Name into Winburn It is a Town saith Camden seated upon the side of a Hill and in the Saxons time was very large and populous and of great renoun In the year seaven hundred and thirteen Cuthburga a Sister of Ina King of the West-Saxons who had been maried to the King of the Northumbers but upon discontent was divorced from him built here a Monastery of Virgins 2. The name of the King of Northumbria to whom Saint Cuthburga had been maried is by Mathew of Westminster call Egfrid by Florentius Alfrid but Chronology in the opinion of F. Alford demonstrates that it was Osred and the cause of the divorce was the Kings shamefull intemperance For saith William of Malmsbury he raigned twelve years and lead a most filthy life frequently offring violence to consecrated Virgins 3. Certain indeed it is that if she built this Monastery presently after her divorce it must needs be Osred who was her husband for it was founded in the eighth year of his raign But Malmsbury as likewise Florentius expressly affirm that King Alfrid was her husband and Saint Cuthburga having promised her Virginity to our Lord by earnest prayers and teares obtained of him permission to perform her vow and retired her self into the Monastery of Barking where she lived under the Discipline of the Holy Abbesse Hildelida But afterward how long afterward is uncertain she her self became the Mistresse of a Monastick Rule and built the Monastery of Winburn where she spent the remainder of her days in quiet devotion And this is the more probable because in the Missal and Breviary of Sarum her Office is prescribed of a Virgin and the Prayer imports the same So that it is not likely that so licentious a Prince as Osred would suffer himself to be perswaded to permitt her the accomplishing of her promise 4. Here then wee have an example not to be paralleld in all the History of Gods Church Of three Kings of the same Kingdom to witt the Northumbers almost immediatly succeeding one another and as some Writers affirm sons of the same Father King Oswy the Brother and Successour of Saint Oswald who having received three Queens Virgins were content to dismisse them all untouched The first was Alcfrid the eldest son who took to wife Saint Kineburga daughter to King Penda who by his leave became first a Nunne then an Abbesse of Dormancester afterwards called Kineburg-Castle and now contractedly Caster about two miles distant from Peterborough The next Brother Egfrid who maried Saint Ethelreda who with his consent first took the veyle at Coldingham then became Abbesse at Ely And the third this Alfrid or Osred who espoused S Cuthburga and resigned her to her heavenly Bride-groom 5. Saint Cuthburga having built her Monastery and therein a Church to the Queen of Virgins saith the Authour of her life in Capgrave there macerated her body with almost continuall watchings and fastings She was humble both to God and men and mild to all Many Virgins she assembled in the same place She permitted her Body to enioy no rest but importunatly day and night her Prayers sounded in the mercifull ears of God She happily ended her dayes in the year of Grace seâ—ven hundred twenty seaven and her memory is celebrated by the Church on the last day of August Her Sister dyed