midway between the Church of Saint Martin and the walls of the Citty In this Temple after it had been purified from its former Superstitions and the Idol cast out S. Augustin consecrated to the honour of S. Pancratiâ—â— 3. Concerning which Church Sir H. Spelman in his Councils furnishes us with this Extrait out of an ancient Manuscript of the foundation of S. Augustins Monastery in Canterbury Augustin being ordaind Bishop returned into England and was received by the King and peoâ—ple with all becoming solemnity and by the same Kings grant obtaind an Episcopall See in the Citty of Canterbury which was the Primatial Church of the English Nation The pious King himself undertaking the Patronage of that Church did triumph through ioy constituting him the President of his Metropolis whom before he had received as a poore stranger Neither did he onely make him a Spirituall Watchman over his Citty but his whole Dominions also translating the throne of his Kingdom into a Pontificall Seat and his Royal Court into a Church of Christ. 4. Yea moreover to shew that he had putt off the old man with his acts and putt on the New by the wholesom advice of the blessed Bishop he caused that Idol-temple seated Eastward from the Citty between the Church of S. Martin and the walls in which he had oft according to the rite of his Superstition sacrifised to Devills and not to God to be purged from the pollutions of Paganism and having broken in peices the Idol which was in it he changed it into an Ecclesiasticall Synagogue and caused it to be consecrated by the name of S. Pancratius Martyr And this was the first Church dedicated by our Patriark and prime Prelat S. Augustin 5. Now it was very convenient and suitable to reason that the blessed child Pancratius who at Rome the Mistresse of the world was honoured as a famous Martyr should especially be venerated by the English since that certain English Children exposed to sale in Rome by their beauty and brightnes had moved Saint Gregory then an Abbot in the Monastery of S. Andrew built by himself to associate those English children with Angels 6. After this narration there follows in the same Manuscript a relation of a prodigy caused by the Devill enraged against Saint Augustin for eiecting him out of his possession Whilst the blessed Bishop S Augustin saith that Authour was celebrating Masse the first time in the same Church the Enemy of mankind envying the purity of the English Nation likely to be much encreased by the child Saint Pancratius and out of rage to see himself expelled from a place possessed by him so long a time he endeavoured all he could to destroy that Church to the ground A rent in the Eastern wall of it plainly seen to this day which he made with his nayles is a sufficient witnes of his rage By which is evident that the Masse is not hated by Calvinists alone 7. King Ethelberts liberality ended not here for as the same Authour writes Saint Augustin obtained of him after this a certain portion of land adjoyning in which the King built a Church to the honour of the Apostles S Peter and S. Paul to be as it were a perpetuall munition and Safe-guard for himself and his whole kingdom and instituted therin a Convent of Monks to serve God for ever over whom was canonically chosen and placed Abbot a Monk called Peter one of S. Augustins companions sent thither from the See Apostolick But between the foundation and endowment of this Monastery there intervened six years saith Sir H. Spelman as appears by the Charters of that Foundation 8. In this Church saith S. Beda the Bodies of S. Augustin and his Successours the Arch-bishops of Canterbury as likewise of the Kings of Kent were designed to be buried Notwithstanding this Church was not consecrated by S. Augustin but by his Successour S. Laurentius And the first Abbot of the Monastery was Peter a Preist 9. S. Augustin also by the liberality and assistance of the King obtaind another Church in the same Citty which as he was informed had been built by the ancient Christians in the time of the Romans This Church he consecrated to the glory of our Lord and Saviour and adioyning thereto he fixed an habitation for himself Successours where he lived with such Clerks as he had brought with him out of France who performed all the Ecclesiasticall Offices in the Church For a Monastery was not instituted in that Church till the age following And though these Latter Monks contended with the other for antiquity yet they lost their cause For as the Authour of the forementioned Manuscript observes in all the authenticall Priviledges granted by Popes to the Monastery of S. Peter and S. Paul we find this clause inserted As in the infancy of Christianity in England this was the first wherein Monasticall Instituts were observed So we decree that it with all belonging to it remain for ever free from all service undisturbed by all secular noyse and tumults and exempted from all Ecclesiasticall iurisdiction and burdens 10. Moreover the Church of S. Martin without the walls of the Citty eastward in which the Queen before had performed her Devotions he made an Episcopall See in which he placed a Suffragan Bishop Corepiscopum who was alwayes to remain at home or at the Archiepiscopall Palace within the Citty and supplied the place of the Arch-bishop when he was to attend the King or to be absent upon occasion of Visitations or other affaires At such times he celebrated Solemnities in the Metropolitan Church after which he returned home He being a Monk had power to call Monks to his assistance He performed the Office of Arch-deacon and summoned ordered and corrected such Clergy-men as pertained to the Arch-bishop but those Clergy-men which lived in the Mannâ—rs pertaining to the Monks were corrected by the Priour of the Church otherwise called the Dean The same Suffragan Bishop likewise conferred the Minour Orders in the Arch-bishops absence Yet we doe not find that ever he was summoned to Councills or subscribed in them This custom continued till the beginning of King William the Conquerours raign At which time the last of such Suffragan Bishops was Godwin who dying in the fourth year of his raign S. Lanfranc then Arch-bishop refused to substitute another in his place alledging that two Bishops must not be in one Citty whereas his See was out of the Citty Therefore instead of a Suffragan Bishop he constituted one of his Clarks Arch-deacon For which he was by many condemned Though in that age generally through the Church those Corepiscopi were suffred to expire because it was found that they took too much upon themselves so as to consecrate Holy Oyles to ordain Preists c. insomuch as for humbling them many Decrees had been made in Councills c. VII CHAP. 1.2 c. Ten thousand baptized by S. Augustin by the
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
it is onely thirteen days old 15. And as touching your Father Columba and his Successours whose Rule you say you follow and whose Sanctity has been asserted by many Miracles I might answer That in the last day many will say to Christ that in his name they have prophecied cast out Devills and wrought many Miracles to whom he will say That he never knew them But far be it from mee to apply this to your Fathers since it is more iust that I should beleive good then evill of persons unknown to mee Therefore I will not deny but that they were devout servants of our Lord and favoured by him since with a pious intention though rusticall Simplicity they served him And my iudgment is that such an erroneous Observance of Easter did not much preiudice or endanger them because not any one had shewd them Rules of a more perfect Institut Wheras no doubt if any Catholick skilfull in calculation had rightly informed them they would as well have followd his instructions as they did obey these Precepts of God which they had learnt Wheras if thou and thy Companions henceforth contemne to obey the Decrees of the See Apostolick yea of the Vniversall Church which are moreover confirmed by Holy Scriptures without all doubt you will sin greivously For though your Fathers were Saints are they so few in number living in the corner of a remote Island to be preferred before the Vniversal Church spread over the whole world And if your Columba yea ours also if he were Christs was a Saint powerfull in Miracles shall his authority outweigh that of the Apostle to whom our Lord said Thou art Peter and upon this Rock I will build my Church and the gates of Hell shall not prevayl against it And to thee I will give the keyes of the Kingdom of Heaven 16. Wilfrid having thus finished his discourse the King addressing his speech to Bishop Colman said Tell mee Were these words in very deed spoken by our Lord to S. Peter Who answered They were indeed spoken to him The King replied Can you produce any proof of so great power given to your Columba He answered No Sir The King added Doe both sides then among you agree that these words were spoken principally to S. Peter and that the keyes of Heavens gates were given him by our Lord They answered We both acknowledge this Thereupon the King concluded saying And I also assure you I have no intention to contradict the Porter of heaven but according to my knowledge and power I will obey his Ordinances in all things for feare when I come to heaven gates and he who keeps the keyes be displeased with mee there be none to open them and let mee in When the King had said thus all that were present both accessours and bystanders applauded his speech and relinquishing their former imperfect instituts speedily embraced those which appeared to be better 17. Thus ended this Synod ot Conference What effect it produced among the Scotts shall be shewed when we have concluded the Narration of another Controversy at the same time agitated touching the manner and fashion of the Ecclesiasticall Tonsure XVIII CHAP. 1.2 c. A Controversy in the same Synod touching Ecclesiasticall Tonsure Three severall manners of Tonsure 12. Agreement between the Saxons and Scotts c. in all Points of Doctrine 13. Obstinacy of the Scotts 1. THAT at this meeting there was a dispute touching Ecclesiastical Tonsure S. Beda expresly testifies But does not explain the point wherein the difficulty lay Yet this is certain that there was not any one in that Assembly which either derided or neglected the said Tonsure as Protestants now doe 2. The primitive antiquity of this Tonsure by which Ecclesiasticall persons for a sign of distinction frō the Layty by cutting off some part of the hair on the top of their heads formed it into the fashion of a Diadem or Crown is referred by S. Isidor to the Apostles and said to be an imitation of the Nazarites for thus he writes If I be not deceived the practise of the Ecclesiastical Tonsure was derived from the Nazarites Who first nourishing their hair and suffring it to grow long undertook by vow a laborious Exercise of Continence abstinence and other austerities which having performed they shaved their heads and by Gods command cast their hayr into the fire of the Sacrifice signifying thereby that they consecrated the perfection of their Devotion to our Lord. The practise according to this example was introduced by the Apostles importing that Ecclesiastical persons devoted to the service of God are consecrated to him as the Nazarites were which they testified by cutting off the hayr so professing that they devested themselves of the old man and his acts 3. The Controversy therefore was about the manner and fashion of the Tonsure of which there were severall kinds the Principall whereof are said to have taken their Originall from Saint Peter or Saint Paul The manner of Saint Peters was to shave the top of the head leaving below toward the forehead and ears a Circle or Diademe representing the Crown of thorns which our Lord bore Thus write Amalarius and Alcuinus who addes that this Saint Peter ordaind to the end that Clergy-men might be distinguished from secular not only in their cloathing but form of wearing their hayr And Steven the Preist called also Eddius writes of Saint Wilfrid that he willingly received from Saint Dalfinus Arch-bishop of Lyons the form of S. Peters Tonsure resembling the Crown of thorns encompassing our Lords head 4. This is the form of Tonsure at this day in use among the Disciples of S. Benedict and S. Francis as likewise some other Religious Orders and no doubt was anciently received by all Ecclesiasticall persons and which by the Greeks is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in following times as Bellarmin observes Ecclesiasticall persons among the Secular Clergy changed this Tonsure instead of the said Diademe about the lower part of the head shaving only the top or crown of the head in form of a Circle the which Circle at this day is enlarged according to the degrees of their Orders By which change the ordinance made by the fourth Council of Toledo is manifestly transgressed Let all Ecclesiasticall persons and Lectours as likewise Deacons and Preists shave the whole upper part of their head and leave below only the crown of a Circle Not as in the parts of France the Lectours are observed to doe who weare long hair as lay-men doe and onely shave a small Circle on the top of their heads For such a fashion is observed in Spain only by Hereticks Wherefore it is necessary for the taking away scandall from the Church that this mark of shame be abolished and that there be one onely fashion of Tonsure as is practised generally in all Spain 5. The Second manner of Tonsure is supposed to have descended from Saint Paul and saith S.
Apostles and by the ten books of S. Clement 7. But as for us we are able according to the authority of Holy Scriptures to give a true and sufficient testimony of our Tonsure and doe affirm that S. Peter ordained this Rite of Tonsure for severall causes First that thereby he might on his head bear a representation of our Lord who ascending the Crosse for our Redemption was Crownd by the execrable Iews in a cruell manner with sharp peircing thorns Next that the Preists of the Old and New Testament might be distinguished by their habit and Tonsure And lastly that the same Apostle and his followers might carry the ridiculous expression of scorn used by the Romans who when they sold their slaves taken in war they were wont to crown them But in the Old Testament this Signe of Tonsure took its Originall if I be not mistaken from the Nazarites who were persons consecrated to God for it is a mark of a Royall and Sacerdotall descent For a Tiara was anciently sett on the heads of the Preists which being enwrapped in fine linnen was round like the Middle Sphere and this is represented by that part of the head which is shorn Now a Crown or Diademe was a golden circle of some breadth which encompassed the heads of Kings And both these signs are expressed on the heads of Clergy-men concerning whom S. Peter saith You are an elect nation a Royal Preist-hood And moreover by this Rite of shaving and polling is signified our duty to cutt off all our vices and that we should devest our selves of our sins as we doe of our haires 8. But there is among you another practise far more pernicious to soules which is that in the observation of the Solemnity of Easter you neglect to follow the Rule of the three hundred and eighteen Fathers who in the Nicene Councill with great sagacity established the Circle of Nineteen years to last to the end of the world by the numbers of Eight and Eleaven and also ordained the Paschall supputation from the fourteenth day of the Moon to the one and twentieth making these the terms of the Paschall Circle which it is unlawfull for any one to transgresse Whereas the Preists among you according to the Account and Circle of Anatolius or rather according to the Rule of Sulpitius Severinus who described a Course of eighty four years doe some-times observe the Paschall Solemnity on the fourteenth Moon with the Iews whereas the Bishops of the Roman Church doe observe neither of these ways of calculation Neither have they decreed that posterity should follow the Paschall Table of Victorius which contains a course of five hundred thirty two years For there was a sort of Heretiks in the East called Tessera-decatitae because they celebrated the Paschall Solemnity on the fourteenth Moon with the Iews who blaspemed our Lord and trode under foot the pearles of the Gospell And for this they were excluded from the Communion of the Church and ranked among the unhappy conventicles of Schismatiks Of these as I remember S. Augustin makes mention in his Treatise of Ninety Heresies 9. But besides these enormities there is another thing wherein they doe notoriously swerve from the Catholick Faith and Evangelical Tradition which is that the Preists of the Demetae or South-west Wales inhabiting beyond the bay of Severn puffed up with a conceit of their own purity doe exceedingly abhorâ— communion with us insomuch as they will neither ioyn in prayers with us in the Church nor enter into society with us at the Table yea moreover the fragments which we leave after refection they will not touch but cast them to be devoured by doggs and unclean Swine The Cupps also in which we have drunk they will not make use of till they have rubbed and cleansed them with sand or ashes They refuse all civil salutations or to give us the kisse of pious fraternity contrary to the Apostles precept Salute one another with a holy kisse They will not afford us water and a towel for our hands nor a vessell to wash our feet Whereas our Saviour having girt himself with a towell washed his Disciples feet and left us a pattern to imitate saying As I have done to you so doe you to others Moreover if any of us who are Catholicks doe goe amongst them to make an abode they will not vouchsafe to admitt us to their fellowship till we be compelled to spend forty dayes in Pennance And herein they unhappily imitate those Hereticks who will needs be called Cathars or Puritans 10. Such enormous errours and malignities as these are to be mournfully bewayld with sighes and teares since such their behaviour is contrary to the precepts of the Gospell and suiting with the Traditions of Iewish Pharisees concerning whom our Saviour saith Woe unto you Scribes and Pharisees who cleanse the outsides of Cupps and dishes On the contrary our Lord disdaind not to be present at feasts with Publicans and sinners thereby shewing himself a good Physician who was carefull to provide wholesom cataplasms and medecines to heale the corrupt wounds of those that conversed with him Therefore he did not like the Pharisees despise the conversation of sinners but on the contrary according to his accustomed clemency he mercifully comforted the poor sinfull woman who bewayld the former pollutions of her life and casting herself at our Lords feet washed them with showres of teares and wiped them with the curled locks of her haire concerning whom he said Her many sins are forgiven her because she hath loved much 11. Since therefore the truth of these things cannot be denyed we doe with earnest humble prayers and bended knees beseech and adiure you as you hope to attain to the fellowship of Angels in Gods heavenly kingdom that you will no longer with pride and stubbornes abhorr the doctrines and Decrees of the Blessed Apostle S. Peter nor pertinaciously and arrogantly despise the Tradition of the Roman Church preferring before it the Decrees and ancient Rites of your Predecessours For it was S. Peter who having devoutly confessed the Son of God was honoured by him with these Words Thou art Peter and upon this Rock will I build my Church and the gates of hell shall not prevayle against it And to thee will I give the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shal be loosed in heaven If therefore the Keyes of the kingdom of heaven were given to S. Peter who is he who having despised the principall Statuts and ordinances of his Church can presumingly expect to enter with ioy through the gate of the heavenly Paradise And if he by a peculiar Priviledge and happines received the power of binding and the Monarchy of loosing in heaven and earth who is he who having reiected the Rule of the Paschall Solemnity and the Rite of the Roman Tonsure will not rather
of Saint Cuthbert 1. THE same year Brittany saw a spectacle which all other Christian countreys esteemed prodigious but was become no wonder in our Island and this was a potent King in his ripe age and the midst of his prosperity to renounce all wordly glory advantages and contentment and to prefer before all these a poor Cell a course habit sparing and simple dyet and submission to the meanest of his Subiects This was Ceolulf King of the Northumbers to whom S. Beda had dedicated his History of Brittany not so much that he might by his eminent quality be a protectour of it or of the Authour as by his learning and iudgement to be a correctour And it is not to be doubted but that so many examples which he found there of persons contemning hating and flying from all worldly tentations and pleasures had a strong influence on his mind to inflame it with the love of heavenly and only true happines 2. A little before he thus offred himself a Holocaust to our Lord he had bestowd liberally many possessions on the Monastery of Lindesfarn where the famous S. Cuthbert learnt and practised the rudiments of his Sanctiâ—y whose life and glorious actâ—ons he had read in S. Beda's writings Hoveden among the munificent gifts of this King to S. Cuthbert reckons these pâ—aces Vdecester Wittingham Edulfingham and Cewlingham But the Religious King esteemed this liberality not considâ—rable unlesse he gave himself likewise to him by embracing a penitenciall Life in his Monasteâ—y which this year being the ninth of his raign he performâ—d 3 This space of nine years spent in vanity saith Huntingdon seemed to him a whole age for he was in great anguish of mind that so great a part of his Life should be lost in the vain cares and encombrances of the world He resolved therefore to consecrate the remainder of his years to spirituall Wisedom and to the eternall advantage of his own soul. Therefore proposing to himself out of the History of S. Beda six potent Kings for his imitation he resolved to follow their examples These were Ethelred King of the Mercians and Kenred his Successour Likewise Cedwalla King of the West-Saxons and Ina his Successour Sigebert King of the East Angels who became a Monk and was afterwards slain by the Tyrant Penda And Sebbi King of the East Saxons who embracing a Religious Profession by Dâ—vine revelation foresaw the wishd-for day of his death he saw it and was glad These did not consume their Substance with harlots like the Prodigal son but went on their way with sorrow sowing their seed that they might return with ioy and present their â—heaves to our Lord. King Ceolulf therefore added a seaventh Hebdomadam to the number of perfect Kings and receiving a Monasticall habit in exchange of the Temporall Crown which he left God sett upon his Head a glorious Crown of one entire precious stone 4. The Monastery into which he retired was thâ—t of Lindesfarn the Monks whereof were the Disciples of S. Aidan whom long before this King Oswald had sent for thither out of Scotland and they following his example practised far more rigourous austerities then were usually seen else where For not only all the Râ—ligious men and women too of that institut continued fasting every Wednesday and Friday till Vespers were accomplished but also wholly abstained from wine and all strong drink contenting themselves with Water mingled with a little milk But whether it was that experience shewd them that English Complexions not so robustious as those of the Scotts could not support this great austerity or whether likewise it was out of condescendance to the delicacy and infirm temper of King Ceolulf at his entrance an indulgence was given to the Monks and they were permitted for their drink to use a moderate proportion of Wine or Ale 5. Now besides his former liberalities to that Monastery King Ceolulf at the time of his Monasticall Tensure gave the Mannor of Warkworth So writes Camden out of our Ancient Monuments Warkworth saith he with all its dependences was a possession of the Church of Lindesfarn by the gift of King Ceolulf For this mansion at his renouncing the world he bestowd on the said Church in which beinâ— made a Monk he aspired to a heavenly kingdom 6. Our Martyrologe in which his memoâ—â— is celebrated among the Saints on the fifth of Ianuary refers his death to this saâ—â— year But certain it is that his life was proâ—longâ—d there the space of twenty thrâ—â— years So that we are to interpret thaâ— thiâ— year he dyed to the world Now how happily he concealed himself in that solitude from the world and how charged he was with merits and graces when he left it this is sufficiently testified saith William of Malmsbury by the honour he received in being buried close to S. Cuthbert and by many Divine Miracles wrought there by his intercession His Relicks were afterward translated to Northam saith Hoveden where they likewise became illustrious by Miracles being placed in a Church there built by Egred Bishop of Lindesfarn about seaventy years after this Kings death and dedicated to the honour of Saint Peter Saint Cuthbert and S. Ceolulf 7. This Holy King resigned his Kingdom to his Nephew Eadbert or Egbert a Successour likewise of his vertue and piety for saith William of Malmsbury he governed it the space of twenty years with great prudence and iustice He had likewise a Brother of his own name Arch-bishop of York who by his own wisedom and his Brothers power restored his See to its primitive dignity But of these two illustrious persons more hereafter VIII CHAP. 1.2 Saint Boniface his iourney to Rome 5.6 c. He by Apostolick authority erects severall Bishopricks in Germany 1. THE Gests of S. Boniface which are the principall busines of the greatest part of this Age almost yearly furnishing our History doe call us into Germany from thence to attend his iourney to Rome which he again undertook in the year of Grace seaven hundred thirty eight The occusion of his iourney as we read in the Authour of his Life the account whereof is collected from that of his Disciple S. Willebald was partly to visit Pope Gregory third of that Name as likewise to commend himself to the Prayers of the Holy Apostles and other Saints reposing there and also to obtain from the said Pope as appears by his Letters a resolution of certain difficulties touching the care of soules committed to his charge 2. He went therefore to Rome attended by a great troop of French men Bavarians and Brittaine Where being arrived he was kindly received by the Pope The people of Rome likewise had him in such veneration that they flocked in great multitudes to his preaching and endeavoured to detain him a long time among them For of old it had been their custom when any man of note or sanctity came to Rome they would with
Miracle 1. A Second Witnes of the Sanctity of this Mother-Church of Christianity built by S. Ioseph at Glastonbury in honour of our Blessed Lady as likewise of the wonderfull Priviledge confer'd on it by our Lord himselfe who was pleased personally to consecrate it is the Illustrious Bishop of Menevia S. David the extirpatour of Pelagianism in Brittany His testimony is extant in the Antiquities of Glastonbury collected by William of Malmsbury in these words 2. Saint David with seaven other Bishops of whom he was Primate came to Glastonbury invited thereto by the Sanctity of the place place and had a resolution solemnly to consecrate an ancient Church there erected to the honour of the Blessed Virgin-Mother of our Lord. Having therefore provided all things requisite for the performance of that sacred Ceremony on the night immediatly preceding the intended Dedication he as nature required yeilded to sleep in which our Lord Iesus appeard to him and mildly demanded of him the cause of his coming thither This without delay S. David declar'd unto him But our Lord presently turn'd him from his resolution of dedicating the Church saying to him That must not be done And taking the Bishops hand he told him that many years since he himselfe had dedicated it to the honour of his Mother therfore that holy Ceremony ought not to be profan'd by any mans repeating it And having sayd this with his finger he peirced through the Bishops hand Telling him that this should be a sign that that ought not to be again renew'd which himselfe had formerly anticipated And withall he promis'd him that the next day when in reciting the Canon of the Masse he was to pronounce those Words Per ipsum cum ipso in ipsum By him and with him and to him be all honour and glory to thee O God the Father in the Vnity of the Holy Ghost he should have restord the integrity and soundnes of his hand The terrour of this Vision quickly drove sleep from the Bishops eyes whereupon with great earnestnes he examined whether that were indeed reall which our Lord seem'd to have done to him And having found it so he wondred at it and expected what would be the issue The next day all that were present with admiration saw and touched the prodigâ—ous wound Hereupon all the Preparation for a â—onsecration came to nothing and the miracle divinely wrought being made known publickly to all the Hearers encreas'd the admiration And in conclusion when Masse was celebrated the Bishops hand was restord to its former soundnes 3. This miracle is not forgotten nor contemn'd even by some Protestant Writers though in repeating it they willingly omit the name of Masse which having banish'd from their own Churches they are loath it should appeare of so great Antiquity and which is more considerable dignified by our Lords mentioning it and working a wonderfull miracle during the celebration of it VII CHAP. 1.2 A third witnes is our H. Apostle S. Augustin the Monk The fashion and homelines of that Church 1. A Third Witnes of equall authority though later date is S. Augustin the Apostle of our Nation who in an Epistle to S. Gregory the Great mentions the summe of what hath been hitherto related as a Tradition receiv'd in those days A part of this Epistle is recited by three Protestant Bishops as a firm argument of the Primitive antiquity of Christian Religion in our Island The words of S. Augustin are these In the confines of western Brittany there is a Royall Island by an ancient Name called Glascon It is largely extended being encompassed with waters abounding with fish and rivers in many places standing in pooles commodious for many uses of human life and which is most considerable it hath been dedicated to the exercises of Sacred Duties For there the first Professours of Christian Religion found as the report is a Church not built by the skill of men but prepared by God anâ— fitted for human salvation The which Church was afterward by many miracles and many mysterious operations demonstrated to have been consecrated by our Lord the Creatour of the world to his own glory and the honour of his most Blessed Mother the Virgin Mary To this Church was afterwards added an Oratory built of stone which was dedicated to Christ and his holy Apostle S. Peter 2. And hereto agrees that which we read in the life of S. Ioseph The foresaid Saints conversing together in that Solitude after a little time were admonish'd in a Vision by the holy Archangel Gabriel to build unto the honour of the holy Mother of God and perpetuall Virgin Mary a Church in a place shewd from heaven to them Whereupon they in obedience to those Divine admonitions finish'd the building of a Chappell the walls wherof on all sides were made of rods warled or interwoven This was done in the one and thirtieth yeare after the Passion of our Lord and in the fifteenth after the Assumption of the glorious Virgin Mary Here we may see saith D. Fuller the simplicity of Primitive Devotion and the native fashion of Brittish buildings in that age and some hundred years after For we find that Hoel Dha King of Wales An. D. 940. made himself a Palace of Hurdleworke call'd Tyguyn or the White house because to advance it above other houses the rods wherof it was made were unbark'd having the rind strip'd off Which was then counted gay and glorious This homely building however suiting with the simplicity of the builders soules did deserve and was indeed preferd in the veneration of all succeeding times before the magnificent structures of squared stones and marble adorn'd and enrich'd with gold and precious stones which in following ages by the Devotion though perhaps mix'd with some vanity of lesse perfect Christians were splendidly erected VIII CHAP. 1.2 A fourth Testimony of ehe Building a Church at Glastonbury by S. Ioseph from an Ancient Inscription at Glastonbury here produced 3.4 c. Sir Henry Spelmans Exceptions against that Inscription answer'd 1. THe last Testimony justifying most of the particulars before mentioned touching this Primitive Church built by S. Ioseph of Arimathea is taken from a very ancient Inscription cut in brasse and heretofore fastned to a Pillar in Glastonbury Church Which Inscription Bishop Godwin therfore rehearses that he may demonstrate that S. Ioseph indeed came into Brittany and after him Sir Henry Spelman caused it to be entirely transcrib'd and put into his Collection of our Brittish and English Councills The tenour of it is as followeth 2. In the one and thirtieth year after the Passion of our Lord twelve Holy men among whom Ioseph of Arimathea was Cheif came to this place and here built the first Church of this Kingdom Which Christ in the honour of his Mother himselfe dedicated together with a place for their buriall as S. David Bishop of Menevia testified who having an intention to consecrate it
by Tradition was the last who sate in the Chair of Kungresbury transfer'd that See which had continued six hundred years or more at Kungresbury to a Town then call'd Tethescine but now Welles which was given by King Ina who also consented to the Translation The said Daniel was the last of the Brittains who sate in that Bishoprick 10. This Story at least for as much as concerns the antiquity of the Episcopall See of Kungresbury seems to want a solide foundation For that Town took its name about the year of our Lord seaven hundred and eleaven from a holy man called Cungar a son of a Constantinopolitan Prince who coming into Brittany and desirous to live a retired life was kindly received by King Ina who bestow'd on him that portion of Land call'd afterward by his name and withall built for him a Mansion and Oratory there As for the Church of Wells it was then built by King Ina and endow'd with Lands by Kenulphus the Successour of King Ina in the year seaven hundred and sixty six But saith Bishop Godwin it was then not a Cathedrall but Collegiat or Monasticall Church and was erected into an Episcopall See in the year nine hundred and five in which the first Bishop was Adelmus XII CHAP. 1.2 King Lucius richly endows Churches with possessions 3.4 Priviledge of Sanctuary long continued in Brittany 1. KIng Lucius as he was very zealous and munificent in building Churches to the Glory of God he was no lesse in liberall endowments and Priviledges bestow'd on them To this purpose Matthew of Westminster call'd Florilegus writes thus In the year of Grace one hundred eighty seaven Lucius the glorious King of the Brittains having seen the true Worship of God largely spread in his Kingdom liberally bestow'd possessions and territories on Churches and Ecclesiasticall persons and also firmly established them with Charters and immunities Such liberties he gave to Churches and their Precincts that if any Malefactour made his refuge to them he became safe from all injuries of any man whosoever Thus living happily in the love of God and his Neighbour he governed his Kingdom in great peace A Modern Historian Richard White adds That this King having destroyed all the Idols and worship of false Gods transfer'd all their possessions on Christian Churches which he further enrich'd with more Lands and greater immunities as knowing very well that greater honour is due â—o the houses of the true God 2. We may from hence in some degree compute this King Munificence to Gods Church for since he judged that the Worship of the true God ought to be more splendid and sumptuous then that of their profane Idols had been by searching into ancient Monuments we shall find that the former Brittish Idolatry had been very costly and consequently the true worship much more To this purpose Geffrey of Monmouth and after him Ponticus Virunnius thus writes At London the Pagan Flamens sacrificed yearly forty thousand cowes a hundred thousand sheep and fowle of all kinds so many as could scarce be numbred And besides all these they offred thirty thousand savage cattle stags and other beasts bred in the woods 3. As for the Priviledge of Sanctuary granted by King Lucius to Churches he seems therein to have been a pattern to the Emperour-Constantin and other Christian Princes in future Ages who by their Laws gave unto the Church the like prerogative Hence the Fathers of the Councill of Orleans above eleaven hundred years since made this Canon to renew the use of former Canons and Lawes Concerning Manslayers adulterers and theeves who shall seek refuge in a Church we now ordain that that shall be observed which the Ecclesiasticall Canons have decreed and the Roman Law appointed to wit that it shall not be lawfull for any man by force to draw them from the Courts of Churches or houses of Bishops 4. This respect and reverence which King Lucius shew'd to the Church and Church-men was for many ages continued in Brittany more then in any Christian Nation besides These Priviledges of Sanctuaries were extended not only to Churches and Church-yards but much further according to limits and bounds determined by Bishops Insomuch saith Giraldus Cambrensis that by the indemnity of such immunity far exceeding the indulgence allow'd by the Canons of the Church which grant security only to the body and members of offenders many were induced to commit great outrages and from such places of Refuge did greivously molest both their Countrey and even their Princes themselves Whence appears with what religion the Ordinances of King Lucius were received and practised by posterity XIII CHAP. 1.2 c. A famous Church and Monastery erected by King Lucius at Winchester with Possessions and Priviledges which continued till the raign of Diocletiaâ— 6.7 Of what Institute the Monkâ— in those days were 9. Severall decays and restitutions of that Monastery 1. THE Piety of King Lucius in the sixth year after his conversion did more gloriously shew it selfe in the foundation and plentifull endowment of a Church and Monastery at Winchester then call'd Ventae Belgarum Which Church saith Bishop Godwin was consecrated by Fugatius and Damianus on the twenty ninth of October in the year one hundred eighty nine 2. Moratius a very ancient Authour quoted by Thomas Radburn Harpsfeâ—ld Bishop Vsher c. gives us a perfect description of this Church and Monastery And first as touching the dimensions and bounds of it he writes thus as he is quoted by Thomas Radburn Bishop of S. Davids The measure of the Church founded by King Lucius according to Moratius in his first Book and second Chapter was in length two hundred and nine paces in breadth fourscore paces and in heighth ninety two paces From one corner crosse the Church to the opposite corner were one hundred and thirty paces The situation of the Monastery on the East side of the Church towards the Temple of Concord was one hundred paces in length and in breadth towards the New Temple of Apollo â—orty On the Northpart it was one hundred and sixty paces in length and ninety eight in breadth On the West side of the Church there were in length one hundred and ninety in breadth one hundred On the south coast there were in length four hundred and fifty paces and in breadth five hundred and eighty On this side was seated the Episcopall Palace as likewise the habitation of the Monks 3. In the next place the same Authour Moratius describes the large possessions wherewith this Church and Monastery were endowed by King Lucius saying The limits of their possessions were extended twelve miles round about the Citty of Winchester reaching so far on every side In which space there were on each quarter seated eight wealthy Villages Now if one Church possessed so large 2 Territory we may collect how richly all the Churches of Brittany were endowed even in those Primitive times 4. The forementiond Thomas
esteemd him as a Prophet Then began he with great diligence to root up their ill planted superstitions to disperse their long gathered wicked customes and to demolish their impious Idolatries Having thus purged their minds from errours he instructed them in all duties belonging to good Christians and by his works and example shewd them a pattern of all vertues and piety all which he confirm'd by frequent miracles 6. He chose for his place of Episcopall residence an habitation afterward call'd Wite-hern seated neer the Sea by which it is almost encompassed to which there was onely one passage toward the North. This place is seated saith Camden in the Province of the Novantes now call'd Galloway By the Latin Writers it is nam'd Candida casa from the colour of it and by the Saxons Wite-hern or white house Here it was that in the dayes of the younger Theodosius Ninianus erected his Episcopall See And here it is that Ptolomy places the Promontory call'd by him Leucopibia which seems to have been an erroneous transcribing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or white houses 7. The summ of what hath been written is thus delivered by S. Beda The Southern Picts saith he forsaking the Errour of their Idolatry receiv'd the true Faith by the preaching 〈◊〉 most holy man and most reverend Bishop Ninias Ninianus who was by Nation a Brittain and had been regularly instructed in the Mysteries of the true Faith at Rome 8. Many years he spent in his Apostolicall Office for his death ensued not till thirty eight years after his first entrance He consecrated Bishops ordained Preists and divided the the whole countrey into certain Parishes as the Authour of his Life declares There remains more to be written of him which we will reserve till the time of his death And whereas his See was establish'd in the Province of Galloway which may seem to imply that he was a Scott we shall in due place demonstrate that in those dayes that Province was belonging to the Iurisdiction of the Brittains not Scotts XXII CHAP. 1. c. S. Regulus comes into the Pictish kingdom out of Greece with the Relicks of S. Andrew c. 6. c. Of the Culdei or Coli-Dei 1. THE Labours of S. Ninianus were no doubt much lightned by the arrivall thither of another Saint to wit S. Regulus who the year following by divine Inspiration came out of Achaia into the same countrey bringing with him the precious Relicks of the Apostle S. Andrew Whose story is thus sett down by Hector Boctius out of ancient Monuments 2. The holy man Regulus saith he as one night he watched at the Sacred monument of S. Andrew was admonished from heaven to take the bone of the holy Apostles arme three fingers and as many ioints of one of his feet and laying them up decently in a vessell to carry them to the Island Albion or Brittany seated in the utmost confines of the world because that in future times there would live a people which should give great veneration to the Apostle S. Andrew and by his intercession receive great graces and benefitts both earthly and heavenly through the Divine goodnes 3. In complyance with which admonition the holy man undertook that tedious iourney and was ioyfully received there for as it follows in the Narration The report of his arrivall with that sacred Treasure being spread through the Regions of the Picts inflamed the minds of many to see and venerate the holy Relicks of the glorious Apostle The people therfore flowd together from all quarters bringing gifts and Offrings to the holy Apostle There came likewise Hirgustus others call him Hungus their King being invited by the same of these things The Holy man Regulus receiv'd him with a Soline Procession in which Preists and Monks sung Hymns and praises to God The King falling prostrate on the ground with great veneration kiss'd the Sacred Relicks And when all Holy Rites were performed after the Christian manner of which the King was very observant he freely bestowd his Royall Palace to the honour of S. Andrew on Regulus and the Preists who were there to perform Divine service and not farr from them built another Church dedicated to the same Apostle 4. This is the place where in following ages the Scottish Arch-Bishops and Primats establish'd their Archiepiscopall See Which place saith Camden the Ancients call'd Regimont or Regulus his Mount where Vngus King of the Picts erected the principall Church of his Kingdom to this day call'd S. Andrews 5. Some modern Writers perhaps out of an aversion to Sacred Relicks doe professe a doubt of this Narration Yet it is certain that Pope Boniface the Eighth in an Epistle of his to King Edward the first writes in this manner Your Royall Highnes may please to understand that the Kingdom of Scotland was converted to the Vnity of the Catholick Faith by the Venerable Relicks of S. Andrew the Apostle such was the great goodnes of Almighty God 6. The forecited Hector Boetius describing the ornaments with which the pious King Hirgustus enrich'd his New built Church saith he adorned it with munificent gifts Patens Copes Chalices Basons Lavers c. framed of silver and gold and likewise with other precious furniture proper for Sacreduses placing in the same Preists to perform Divine service there 7. These Preists dedicated to Gods worship are the same which the Picts call'd Culdei or Colidei that is worshippers of God Some of these came with S. Regulus into Brittany For he living in Achaia was a Father and Teacher of many who were addicted to true piety And to those others from among the Picts and Brittains ioynd themselves leading a solitary life with such a fame of their Sanctity saith Buchanan that being dead their Cells were converted into Churches And from hence was derived the succeeding custom among the Scotts to call Temples Cells This sort of Monks was anciently call'd Culde◠and their Name and Institut remain'd till a later kind of Monks expell'd them But this last clause he writes with the spirit of a factious Presbyterian For not a later sort of Monks but such Apostats as himself enemies to the Divine Sacrifice celebrated by these contemners of Gods Saints were those who out of Scottland expell'd the Culdees or Religious servants of God 8. Notwithstanding if we speak of the prime originall of these Culdei we have already shewd that they began long before when by reason of the furious persecution rais'd by Diocletian a world of Christians retir'd themselves into desarts there with safety and vacancy to attend to God by Prayer and Religious austerities who therfore were call'd Colidei and corruptly Culdei 9. This digression we make upon occasion of the Gests of S. Regulus whom the English Martyrologe celebrates among the Saints on the twenty eighth of August where notwithstanding there is a mistake in placing his death in the year of Christ three
man of excellent disposition and well deserving the Title of King was by his Father sett over that part of the Kingdom He went to Oswi King of the Northumbers to desire his daughter Alâ—fleda in mariage but could not obtain his request except himself and Subjects would receive the Faith of Christ and Baptism Whereupon he having given eare to the preaching of Truth the promise of a heavenly Kingdom the hope of a glorious resurrection and future immortality professed his resâ—lution to be a Christian though the Virgin should be denyed him He was hereto perswaded most effectually by a Son of King Oswi named Alchfrid his kinsman and freind who had also maried his Sister a daughter of King Penda called Kineburga He therefore together with all his freinds and attendants and their servants was baptised by the Bishop Finan in a village belonging to the King called The Village at the Wall Ad murum And having received four Preists men who for their learning and piety of life were esteemd fitt to teach and baptise his Nation he returned home with great ioy The names of these Preists were Cedda and Adda and Betti and Diuma of whom the last was by Nation a Scott the rest were English Now Adda was the Brother of Vetaâ— a famous Preist and Abbot of the Monastery called At the Goats-head Ad Capreae caput 4. These coming into the Province with the foresaid Prince diligently preached the Gospel and were willingly hearkned to by the people so that very many both of the Nobles and of inferiour degree dayly renounced Idolatry and were washed with Baptism the Fountain of Faith Neither did King Penda though an Idolater forbid it yea moreover he gave free leave to the preaching of the Gospel in his own Kingdom of the Mercians so that all who had a mind might heare it He likewise hated and scornd such as having been imbued with the Faith of Christ did not bring forth fruits suitable thereto saying That those wretches deserved contempt who neglected to obey their God in whom they beleived These things began about two years before the death of the said King Penda 5. The same year the Christian Faith was also restored among the East-Saxons who had formerly rejected it when the Holy Bishop Mellitus was expelled from thence It was saith Saint Beda by the instance of King Oswi that they now received it For Sigebert King of that Nation who raignd there after a former Sigebert sirnamed The little being a great freind to King Oswi frequently came to visit him in his Kingdom of the Northumbers who was wont to exhort him to consider that those could not be Gods which were made by mens hands c. Such exhortations being frequently and in a brotherly manner inculcated at last had their effect for Sigebert by the counsell of his own freinds who were likewise perswaded of the vanity of Idolatry was baptised with them by the Bishop Finan in the Royal village seated twelve miles from the Eastern Sea near the Wall which the Romans built athwart Brittany 6. Sigebert therefore become a Cittizen of the Kingdom of heaven returned to the seat of his Temporal Kingdom having requested King Oswi to give him some Teachers who might convert his Nation to the Faith of Christ and cleanse their soules in the saving Font of Baptism Oswi therefore sending to the Kingdom of the Midland-English recalled the man of God Cedde and adioyning to him another Preist sent them to preach the word to the East-Saxons These two going from place to place gathered a numerous Church to our Lord 7. This holy Preist Cedde was born at London in the same Province but had his education in the Monastery of Lindesfarn among the Scotts by whose recommendation he was first sent to preach among the Midland-English and now to the East-Saxons Where after he had spent about three years he returnd to the Church of Lindesfarn saith the same Saint Beda to speak with Finan the Bishop Who being informed by him how the work of the Gospel had prospered under him consecrated him Bishop of the East-Saxons having calld to him two other Bishops to assist in the ordination Cedde having thus received the Episcopal Degree returnd into his Province and prosecuting his employment with greater authority he erected Churches in several places and ordaind Preists and Deacons to assist him in preaching the word and administring Baptism Especially in the Citty by the Saxons calld Ithancestir a Citty in the Romans time nam'd Othona but now swallowd by the Sea it was seated on the bank of the River Pente He did the like in another Citty calld Tilaburg now Tilbury neer the River Thames In both these places he gathered communities of devout servants of our Lord whom he instructed in the Discipline of a Regular life as far as their rude minds were capable 8. Of this Holy Bishop Cedde we shall hereafter treat further as like wise of his three Brethren in Sanctity as well as blood Ceadda or Chadd Celin and Cimbert The seat of S. Cedds Bishoprick among the East Saxons was not Tilbury as Camden imagins but London the Metropolis of the Kingdom 9. The same year wherein began the Conversion of the East Saxons Honorius Archbishop of Canterbury ended his life the last day of September after he had administred that See the space of six and twenty years and was buried with his Fathers in the Monastery of S. Peter and S. Paul That See saith S. Beda was vacant eighteen monthes after which time Deus-dedit descended of the Nation of the West-Saxons was elected Arch-bishop and ordaind by Ithamar Bishop of Rochester on the seaventh day before the Calends of Aprill he governd that Church nine years four months and two days XVIII CHAP. 1.2 c. Of S. Wilfrid his Descent education c. 4.5 c. At twenty years of age he goes to Rome c. 8. He lives with Dalfin Bishop of Lyons who was murdred 1. IN this same year of Grace six hundred fifty three S. Wilfrid began to appeare in the world being now twenty years old and to give evident signs of those many graces which afterward eminently shone in him We shall oft be obliged in the pursuit of this History to meÌ„tion his Gests In this place therefore we will from S. Beda relate his descent manner of life during his child hood and till at the age of twenty years he undertook a Iourney to Rome to inform himself in certain Ecclesiasticall and Religious Observances which he could not approve in Brittany 2. He was born in the year of our Lords Incarnation six hundred thirty fower of a Noble English family when Eadbald raignd in Kent and Oswald over the Northumbers Being a child of a towardly disposition and innocent manners he behaved himself in all things with that modesty and circumspection that he was beloved and respected by those who were more aged as if he had been of ripe
in thankfullnes for his victory obtaind against the bloody King of the Mercians Penda XXII CHAP. 1.2 The Gests of S. Adulf and S. Botulph brethren 1. AT the same time with S. Hilda flourished S. Botulph and his Brother S. Adulph whom erroneously some Writers affirm to have been Scotts who are confuted by the whole contexture of their Lives For thus we read in their Gests recorded by Ioannes Anglicus in Capgrave Before Christian Religion was spread over Brittany the Venerable Fathers Botulph and Adulf born of a Noble family and of a German descent and more strictly linked by charity then blood being very young were initiated in spirituall and celestial exercises For being born of a Saxon stock which conquered Brittany by martiall courage they from their infancy were imbued in the Christian Faith But their parents being rude and unacquainted with the Documents of perfection sent their children five in number to their ancient countrey of Saxony there to learn the Discipline of a holy conversation 2. Thus by mistake writes that Authour for as yet Christianity was not entred into Saxony Therefore in stead of Saxony we are to understand Belgick France whither by S. Beda's testimony our Ancestors in those times usually sent their children to be in 〈◊〉 in more sublime Christian Philosophâ— The same Writer thus prosecutes hiâ— Narratio 3. With this intention the foresaid Fathers paâ—sing the Sea repaired to Monasteries of Holy Religious men desiring coÌ„munication with them to be instructed in the Document of a spirituall life There being imbued with Monastical Instituâ— and disciplines of a more austere life they received the Religious Habit and in a short time Gods Grace became enabled co be Teachers â— Perfection 4. The King therefore hearing the fame of S. Adulphus exalted him to the Government of the Church of Virect in Belgium Who in discharge of that sublime employment was very watchfuâ— and solicitous to prevent the snares and cunning designs of the Devill who like a ravening wâ—l sought the destruction of his flock He was sedulouâ— in works of mercy feeding the poor cloathing the naked correcting those which strayd and comforting the afflicted to the end he might himself obtain the effect of our Lords Promise Blessed are the mercifull for they shall obtain mercy He was instant in fasting watching and prayers He prevented his preaching by his practise and in all things lead a saintlike life 5. In the Gallican Martyrologe he is adorned with this Elogy On the seaventeenth of Iune is celebrated the Memory of S. Adulph Bishop of Vâ—rect who was Brother of S. Botulph and out of Brittany passing with him into France for his eminent endowments and Sanctity of life was raised to that See wherein by his admirable vertues and learning he became a shining light to his flock and at last with a great affluence of merits ended his life or rather being translated by death he passed to a life immortall 6. As for his Venerable Brother S. Botulph by the testimony of the foresaid Authour being well exercised in vertue and holines he resolved to return into England Now there were in the same Monastery where he made his abode two Sisters of Ethelmund a Prince among the Southangles who had been sent thither to be instructed in Monasticall Disciplines They hearing that the Blessed man had a purpose to return to his countrey gave him commissions to be delivered to their Brother Having therefore passed the Sea S. Botulph was honourably received by the said Prince who having heard his Sisters petitions and accepted them granted to the Holy man a place for building a Monastery Now S Botulph did not desire that for his cause any one should be driven out of his hereditary possession but rather that some place unpossessed and uncultivated should be assigned him that there he might build a Church and congregate brethren to serve God by whose pious lives and prayers his Principality might be established in this world and an eternall kingdom prepared for him in the world to come This request the Prince willingly granted whereupon the Venerable Father chose a certain untilled place where none dwelt named Ikanho It was a Wildernes unfrequented by men but possessed by Devills whose phantasticall illusions were to be expelled thence and a Religious conversation of pious men to be introduced that where the Devills fallacies abounded there our Lords Divine Grace might superabound 7. Where this place called Ikanho was seated is now uncertain The Centuriators of Magdeburg from Leland and Bale place it not far from the Citty of Lincoln And indeed in that Province where the River Witham enters the Sea there is a Town called Boston but more truly Botulphs-town for saith Camden it being formerly by Beda called Icanhoe took a new name from Botulph a most holy Saxon. Likewise in Huntingdon-shire there is a town called Bottle-bridge for S. Botulphs-bridge So that it seems in one of these two places S. Botulph built his Monastery 8. The said Authour thus pursues his Narration When he had finished his Monastery like a good shepheard he gathered together his flock whom he diligently taught Apostolick Doctrines and Instituts of the Holy Fathers and whatsoever good Documents he had learnt abroad concerning Monasticall Disciplines those he instilled into the minds and practises of his Monks He was beloved by all for he was free from arrogance being humble mild and affable in all things He was illustrious likewise for many miracles and the gift of Prophecy For sometimes by Divine inspiration he foretold future things as expressly as if they had been passed When he was oppressed with any infirmity he with blessed Iob persisted in thanking God and all his discourse was of matters which might edify and advance the hearers Such was his conversation during his life and in such exercises he attained to a good old age 9. He dyed most happily the same year in which S. Hilda also dyed and was buried in the Monastery which he had built There his Sacred Relicks remained till the Danes invading this Island wasted all Holy places with fire and sword Then by the care of S. Ethelwold they were translated part to the Monastery of Ely and part to that of Thorney The Memory of S. Botulph was elsewhere also celebrated for at London there is a Church dedicated to his honour Hence we read this passage in Capgrave In the Book of the Church of S. Botulph near Aldersgate London there is mention how a part of the Body of S. Botulph was by King Edward of Happy memory conferred on the Church of S. Peter in Westminster His memory is celebrated in our Martyrologe on the sixteenth of May. THE SIXTEENTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAPTER 1.2 c. The Mercians Converted and an Episcopall See erected there 5 Ithamar Bishop of Rochester dyes and Damian succeeds 6. The Holy Offspring of Merovald a Prince of the Mercians
1. BY the death of Penda King of the Mercians that Kingdom â—ogether with that of the East-Angles whose Kings he had slain became an accession to the Dominions of the Victorious Oswi King of the Northumbers Notwithstanding in the year of Grace six hundred fifty six he permitted Peoda the Son of Penda on whom he had bestowd his daughter Alefleda to raign over the Southern Mercians and likewise Edelwald the Brother of Ethelhere to govern the East-Angles 2. By this indulgence of King Oswi the Christian Faith became spread through severall Provinces For he built many Churches and Monasteries in the Kingdom of the Mercians among which the principall was that which was founded in an Island called the Isle of the Hart in which as a testimony of gratitude to God for his Victory he enclosed his daughter So that within the space of two years the Mercians following his example were converted to the Faith and baptised 3. And for a firmer establishment of Christianity among them he erected an Episcopall See common to the Mercians and Midland Angli in the Citty of Lichfeâ—ld saith Bishop Godwin Though more probable it is that as yet there was no certain place affixed for the Bishops residence For severall years after this we read how Wuifer King of the Mercians offred Lichfeild to S. Wilfrid that he might there either build a Monastery or erect an Episcopall See The first Bishop of the Mercians was Diuma a Scottish Preist of whom we have already made mention 4. This is testified by S Beda in this passage When Oswi the most Christian King of the Northumbers having slain King Penda took possession of his Kingdom Diuma one of the four forementioned Preists was ordainen Bishop both of the Midland Angli and Mercians by Fâ—nan Bishop of Lindisfarn For by reason of the Scarcenes of Preists they were compelled to sett one Bishop over two Nations Now Diuma having in a short time converted great multitudes dyed To whom in the year of Grace six hundred fifty eight succeeded Cellach who was likewise a Scotch-man Who after he had a few years governed that Province voluntarily relinquished his Bishoprick and returned to his Native countrey the Island of Hu or Hy. 5. At this time Ithamar who had succeeded S. Paulinus in the Episcopall See of Rochester dyed He was not inferiour to his Predecessours in Sanctity and learning saith Harpsfeild who adds That many years after his death by reason of frequent Miracles wrought by his intercession his Body was translated to a more honourable place Which translation was made on the fourth day before the Ides of Ianuary on which day his Anniversary Solemnity is celebrated in the Church of Rochester In our Martyrologe his Commemoration is made on the Tenth of Iune which was the day of his death And his Successour was Damian descended of the South-Saxons saith S. Beda 6. This year Merevald a Prince among the Mercians built a Monastery for Religious Virgins at a Town called Lemster in the Province of Hereford He is said to have been the Son of Penda and Brother of Peoda and of his Successour Wolfer Kings of the Mercians But he is more illustrious by his Holy Offspring his son Merefin and his daughters Milburga Mildreda and Milgitha born to him by his Wife S. Ermenburga â— King Peoda likewise the Son of Penda first King of the Mercians this same year for propagating Christian Religion layd the foundation of the Mâ—nastery of Medeshampsted in the Region of the Girvians or Northamptonshire But having been the next year slain by the treason of his Wife Alcfleda the naturall daughter of Oswi King of the Northumbers he could not perfect it Thus writes Camden from Robert Swapham an ancient Authour And Ingulphus adds That he left his fervour and devotion to his Brother Wulfer his Successour in that Kingdom and to Saxulph a man of great power there who finished the said Monastery eight years after The place anciently called Medeshampsted afterward took the name of Peterborough illustrious in regard of this Monastery II. CHAP. 1.2.3 The Brittains overthrown by the King of the West-Saxons 1. IN the year of Grace six hundred fifty eight the Brittains received a great overthrow from Kenewalch King of the West-Saxons which is thus described by Huntingdon Cenwald so he calls him King of the West-Saxons in the seaventeenth year of his raign fought against the Brittains at Pennum For they knowing that he had been overcome by the stouâ— King Penda and almost driven out of his kingdom imagined that he was unable to sustain the burden of a battell Whereupon having gathered a numerous army they with great pride invaded his Dominions At the beginning of the fight the Brittains feircely setting on the Saxons made them give ground But the Saxons with great courage and constancy resisting them for they preferred death before flying at last so wearied the Brittains that their forces melted away like snow so that they turned their backs to the pursuers and fled from Pennum as far as Pedredan The wound which the Progeny of Brutus received this day was incurable 2. The place where this battell was sought was an obscure Village in Somersetshire at this day called Pen but anciently famous for this Victory over the Brittains and another which in after ages King Edmond Ironside gaind there against the Danes From thence the Brittains fled to the River Pedreâ— now called Parret where was seated the town called by the Saxons Pedridan but now Pederton and it was sometimes the Royal Seat of Ina King of the West-Saxons 3. After this combat and Victory the Saxons became so terrible to the Brittains that they never afterward descended from their mountains to encounter them Besides this their State became divided among severall petty Princes each of which sought to secure and enlarge his own territory so that they never combind in any generall design against the Saxons or English III. CHAP. 1.2 Wolfer King of the Mercians His wife S. Erminilda Trumhere Bishop of the Mercians 1. KING Peoda as hath been declared having been slain by the treachery of his Wife in the time of the Paschall Solemnity that Kingdom of the Southern Mercians returned to the Dominion of King Oswi But three years after the Princes of the Nation of the Mercians rebelled against him their names were Immin Eaba and Eadbert These exalted to the throne Wulfer the Son of Penda then a young man whom they had preserved and kept conceald among them And so with their new King they ioyfully persevered in Profession of Christianity 2. The wife of this King Wulfer was S. Erminilda Whose parents were Ercombert King of Kent and S. Sexburga By their pious instructions she became so zealous in promoting the Christian faith that by her perswasions kindnes and holy example that perverse and rude Nation of the Mercians was brought
tongue they named Ingelborn a mile distant from which the Saxon Princes had a Palace called Caer-Durburg now Broken-bridge The said place kept the name of Ingelborn till Maidulf the Scottish Monk retired thither from whom it took the name of Maâ—dulfs-burg and contractedly Malmsbury some Writers call it Meldun Among the Disciples of Maidulf the most famous was Aldelm who succeeded him and by the help of the Bishop Eleutherius to whom the Seat belonged built there a very fair Monastery of which himself was Abbot and from him some Writers have calld the place Aldelms-birig but that Name was quickly obliterated though his Memory be continued there by a much frequented Faire yearly kept on his Feast 6 The said West-Saxon Kings Escuin and Kentwin as they were in their Faith Orthodoxe and in their Charity magnificeÌ„t so were they likewise in defence of their Kingdom courageous For saith the same Authour Escuin in a battell gave a great overthrow to the Mercians and Kentwin in another to the Brittains The Controversy which Escuin had with Wulfere King of the Mercians was touching the limits of their kingdoms to decide which they were forced to come to a combat in which notwithstanding Huntingdon rather ascribes the victory to Wulfere However certain it is that neither of these two Kings survived their Victory or defeat many days for Wulfere dyed the same year and Escuin in the following 7. The place where this battell was fought is by Florentius called Bindanheafâ—l and in a Manuscript cited by Sir Henry Spelman Bedanead Probably it was the same Town in Devonshire which is now called Bediford of some esteem saith Camden for the numerousnes of its inhabitants and a stone-bridge of arched work 8. The foresaid Florentius mentioning the death of Wulfere called by some Authours Fulgere gives him this Elogy In the year of Christ six hundred seaventy five dyed Wulfere King of the Mercians after he had raigned seaventeen years He was the first King of that Province who embraced the Christian Faith and received the Sacrament of Regeneration He utterly rooted out of his whole Kingdom the Pagan Worship of Devills commanding the name of Christ to be preached every where He built many Churches c. At his death saith Saint Beda he left his Brother Edilred or Ethelred his Successour in his Kingdom XVII CHAP. 1.2 c. Of S Wereburga daughter to King Wolfere her Gests Miracles death and uncorruption of her body 1. THE Memory of King Wulfere received a great luster from the wonderfull Sanctity of his daughter Saint Wereburga born unto him saith the same Authour by his Queen Ermengilda who was the daughter of Ercombert King of Kent and his Queen S. Sexburga daughter of Anna King of the East-Angles and Sister to the glorious Virgin and Queen Saint Ethelreda 2. S. Wereburga from her infancy was by her pious Mother Ermenilda educated in the fear and love of God and in a contempt of worldly vanities so that from her tender years she entertained a desire to consecratt her whole life to our Lord in a state of Religion and Virginity Her great beauty and endowments of Nature rendred her desireable to others but the greater beauty of her mind enriched with Divine Grace disposed her to reserve her affections for him only who was beautifull beyond the Sons of men During her Fathers life she was not permitted to aspire to the Espousals of her heavenly Bridegroom But assoon as he was dead she accompanied with her Mother Erminilda betook her self to the lately founded Monastery of Ely where she undertook a Religious Profession 3. This is thus more expressly related by Harpsfeild Saint Wereburga saith he being descended from most Noble Parents would not be affianced to any but the most Noble Bridegroom and therefore gave up her immaculate body and chast soule to the spirituall embraces of our Lord. These glorious Espousalls to which the Church and heavenly Angells were witnesses were publickly celebrated in the Monastery of Religious Virgins at Ely of which her Mothers Sister the illustrious S. Ethelreda was Abbesse there this devout Virgin received the Sacred Veyle of Religion And from that time her only diligence and solicitude was employed in avoyding all things that might displease the eyes of her Heavenly Bridegroom for whose love she despised gold iewells rich attire and all other vanities admired by the world All her thoughts were busied in this one thing how she might excell her Religious Sisters in observing silence abstinence watching devout reading and Prayers Which holy design having compassed insomuch as she was as far exalted above them in these and all other Vertues as in the Noblenes of her descent yet the thought so meanly of her self and was so free from arrogance and pride that she shewd her self always ready and willing to obey them all and chearfully underwent the vilest Offices among which a charitable care of the poor and needy to whom she was a pious and tender Mother took the principall place In a word through the whole course of her life her conversation was such as shewd that though according to humane condition her body moved on the earth yet her mind was always fix'd in heaven 4. How long this Holy Virgin lived in the Monastery of Ely under the government of S Ediltrudis does not distinctly appear Certain it is that her death is unduly in our Martyrologe referd to this present year for from our most ancient authentick Records it is unquestionable that she survived her Mother S. Erminilda who became Abbesse of the same Monastery after S. Sexburga who succeeded S. Ediltrudis dying the year of Grace six hundred seauenty nine However in as much as her Gests are not interwoven with the general History we will here adioyn the remainder of her Acts recorded by Mathew of Westminster Florentius c. 5. Her Brother Ethelred who succeeded his Father Wolfere in the kingdom of the Mercians admiring his Sisters Sanctity and unwilling that his Province should be deprived of so illustrious a light recalled her from Ely into her native countrey where she with difficulty was persuaded to accept the government of three Monasteries of Religious Virgins Trickingham since called Trent in Staffordshire Wedun and Hamburg in Northampâ—onshire which she governed with such meeknes that she seemd rather their servant then Mistresse directing them more by her example then command 6. And no wonder she should find obedience from her devout Daughters when as even irrationall and wild creatures became subiect to her command as if by her Sanctity she had recovered that empire which man enioyd in his primitive Innocence I should forbeare relating an illustrious miracle to this purpose touching her banishing from her territory great flocks of Wild-geese for their importunity and wastfull devouâ—ing her corn and other fruits were it not that I find it related by ancient credible Authours and not concealed also by Protestants 7.
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.
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 sight of God and that his glory is wonderfull in heaven since he has made him so resplendent by miracles on earth For after his death he ceases not to cure the sick c Thus Writes the Holy Apostolick Preist Saint Marcellin adding moreover a Narration of severall stupendious Miracles of which himself was an eye witnes and which the devout Reader may find in his Life for I am unwilling to swell this History with such like Relationâ— III. CHAP. 1.2 c. The Monastery of Theokesbury founded 7. The death of Saint Egwin Bishop of Worcester 1. TO the same year is by our Historians assigned the foundation of the Monastery of Tewksbury though in the Chronicles of that Monastery the Erection thereof is sayd to have been made two years sooner And there we find this account of it 2. In the raigns of the illustrious Kings of the Mercians Ethelred Kenred and Ethelbald there lived two Dukes in great estimation Oddo and Doddo men of high descent much regarded for their vertues but which most crowns their memory persons who with sincere devotion loved almighty God and sought his honour Which they made good by their charitable actions for they and their Progenitours magnificently built and endowed many Monasteries These foresaid Dukes about the year of Grace seaven hundred and fifteen gave order for the building a Monastery in their own Territory near the Severn seaven miles distant from Claudiocester or Glocester at place called Theokusbury from a certain Hermit named Theocus who anciently had lived there 3. This Monastery they built to the honour of God and the glorious Virgin Mary and conferred upon it a Village called Stanwey with all its dependances and some few possessions besides for the sustenâ—ation of Monks not many in number for at first there were but four or five which under the Obedience of a Priour served God according to the Rule of our Holy Father S. Benedict 4. Now after that these two Dukes were for their devout actions translated to heavenly ioyes as we firmly beleive their Bodies were buried in the Church of Persora Parshur in which Duke Doddo had taken the Habit of a Monk and which they had enriched with ample possessions 5. These foresaid Dukes had a certain Brother named Almaric whose body was buried at Derhurst in a little Chappell over against the Gate of the Priory there which Chappell had formerly been a Royall place There to this day is shewd his Sepulcher where in the wall over the dore is this Inscription This Royall Hall did Duke Doddo cause to be consecrated into a Church to the honour of the Blessed Virgin Mary for love which he bore to his Brother Almaric 6. Thus we read in the said Chronicle Where consequently is related how by reason of the great troubles and warrs hapning both in Mercia and other parts of the Kingdom till it was reduced to a Monarchy under King Althelslan the said Monastery was often spoyled and twice burnt But afterward reedified and annexed to the Abbey of Cranborn and in conclusion for the commodious and pleasant situation of the place it was it self erected into an Abbey and the Monastery of Cranborn depressed into a Priory and made subject to it The great Patron and enlarger of it was Robert the Son of Hamon in the beginning of the Norman times as William of Malmsbury testifies Who by mistake affirms that the Name of Theocksbury did seem to destine it to a Religious use being so called as if the Title were Theotocosbury or the Court of the Mother of God But Camden according to the forementioned Chronicle more genuinely derives the name from Theocus a devout Hermit formerly living there 7. To this year is assigned the death of Egwin Bishop of Worcester after he had administred that See the space of twenty four years To whom succeeded Wilfrid who governed the same seaven and twenty years Scarce any thing concerning either of them besides their names is recorded IV. CHAP. 1.2 Kenred King of the Northumbers dying Osric succeeds 3. The Piety of Ethelbald the Mercian King 1. THE year following Kenred King of the Northumbers after two years possession of the Throne to which he mounted by Treason and murder of Osred his Kinsman and predecessour dyed and in his place succeeded Osric his associate in the same crime 2. Concerning these Kings William of Malmsbury thus writes Kenred who raigned only two years and after him Osric eleaven have left this one mark upon their memories that shedding the blood of their Master how well soever deserving such an unhappy end they defiled the aire with their shamefull deaths Yet Osric before he came to that Crown seemd to have had more sence of piety for it is said that he built about the year seaven hundred a Monastery for Religious Virgins at Glocester 3. But in the Kingdom of the Mercians King Ethelbald saith Ingulphus having perfected his Monastery of Croyland employd his mind to promote Holy Church through his whole Kingdom granting immunities and Priviledges to other Monasteries also of Religious men and woemen For which purpose in the third year of his raign he pubâ—ished a generall Statut to that effect recorded there by the same Authour V. CHAP. i. 2 The Birth and first radiments of Saint Boniface Apostle of the Germans 1. THE great losse which the New-planted Churches of Germany sustained by the death of their glorious Apostle S. Swibert was quickly repaired with advantage For in the year seaven hundred and nineteen God provided for themâ— New Pastour no lesse diligent and powerfull both in word and deed and who after incredible pains and dangers with infinite fruit thence proceeding crownd all his labours with Martyrdom This was S. Winfrid which name was afterward changed into Boniface who the sayd year having received a Benediction and authority from Pope Gregory the Second of that name chearfully began his Apostolick Office in that countrey His Gests have been written by severall writers and particularly by S. Willebald a Bishop his Disciple with great care and sincerity likewise more largely by a certain Preist call'd Othlo and besides those a great Volume still extant of S. Boniface his Epistles will furnish us with sufficient materialls for this History many years consequently Here therefore we will begin a Narration hitherto deferred of his Birth and education till this great charge was imposed on him and consequently proceed in recounting his glorious actions and labours referring them to the severall times in which they were performed 2. He was born in the year of Grace six hundred and seaventy of an English Saxon family as appears evidently from his own Epistles The place illustrated by his Birth was Creden now called Kirton in Devonshire the names of his parents are not recorded He was by them with great care educated and even in his infancy he was so earnestly studious to enrich his mind with spirituall knowledge
imitate him in that will moreover testify his submission and respect to the See Apostolick by a liberall contriâ—ution to last for ever For which purpose saith an ancient Historian a generall Decree was made by the whole Kingdom of the West-Saxons that out of every family there should yearly be sent and offred to S. Peter and his Church one penny which was therefore called Romescott or Peter-pence not because it was collected at the Feast of S. Peter ad Vincula as Sir H. SpelmaÌ„ imagins for that order was made long after this time but to shew the signall obligations and more then ordinary respect Vnion and subiection which that kingdom had to S. Peter and his Successours in the See Apostolick 2. This Munificence of King Ina was in future times imitated by other Saxon Kings also For in the year of Grace seaven hundred ninety four Offa King of the Mercians saith Huntingdon gave to the Roman Bishop a setled rent out of every house in his Kingdom for ever And in the year eight hundred fifty four when the whole Kingdom had been reduced into a Monarchy King Ethelwolf the son of Egbert undertaking likewise a pilgrimage to Rome as William of Malmsbury testifies offred to S. Peter in the presence of Pope Leo the fourth a tribute out of his whole kingdom which is payed to this day 3. As touching the succeeding Saxon Monarks though no doubt this contribution was payed yet there is to be found no solemne Decree enioyning the payment of it before King Edgar who made a Law recited by our learned Selden the title whereof is Concerning S. Peters pence or the Roman tribute Vectigali In which a certain Taxe is established proportionably to each mans ability and moreover in case of Non-payment there is prescribed a determinate penalty and forfeyture to be payed to the Bishop and the King And the same Law was received and submitted to by the Danes who at that time which was in the year of Grace nine hundred sixty four possessed some Provinces of the Kingdom 4. Afterward when during two or three successions the Danes had subdued the whole Kingdom the said Tribute was augmented money then it seems being more plentifull or the peoples charity encreasing and instead of a Penny half a mark was appointed to be payed on a certain day Thus we read in the Ancient Lawes recorded by Hoveden And King Canutus in the year of Grace one thousand thirty two being then at Rome whither in imitation of this King Ina he had undertaken a devout Pilgrimage wrote from thence Letters to his Bishops Nobles and all Officers in Brittany in which with great severity be required them before his return to discharge all arrears due by the ancient Law to wit the pence due to S. Peter out of all Citties towns villages c. Which if they failed to doe he threatned to those who faild in this duty a severe punishment without pardon 5. After the expulsion of the Danes S. Edward King and Confessour the last of the Saxon race as he exceeded all his Predecessours in piety so likewise in reverence and affection to the Apostolick See And therefore in a Body of Laâ—s collected by him with the consent of his Barons he renewd all ancient Lawes of his Saxon Progenitors which savoured of iustice and piety and among the rest this Pension of S. Peters pence And though in the Chronicle of Lichfeild it be said that the said Lawes ever afterwards called S Edwards Lawes had for the space of sixty seaven years since the death of his Grandfather Edgar been forgotten that is to be understood not of this particular Law touching Peter-pence but oâ— some other of the Saxon Lawes then renewd Since it iâ— evident that the said Pension had not been omitted as we shewd by the example of King Canutus 6. After this time followd the Race of the Norman Kings among whom this Piety of K. Ina was not obliterated For in an Epistle to Pope Gregory the seaventh from K. William the Conquerour we read that the same King assures the Pope that the money due to him which for the last three years had been negligently collected should then at his return be sent And that for the future his Arch-bishop Lansrank and other Bishops should have the care of collecting and sending it Consequently in another Epistle from the said Pope to the Arch-bishops Bishops c. wee find the particular rates imposed on each Diocese at that time due collected out of the Register of the See Apostolick viz. From Canterbury Diocese seaven pounds eighteen shillings sterling From London sixteen pounds ten shillings From Rochester five pounds twelve shillings From Norwich one and twenty pounds ten shillings From Ely five pounds From Lincoln forty two pounds From Chester eight pounds From Winchester seaventeen pounds six shillings eight pence From Exceter nine poundâ— five shillings From Worcester ten pounds five shillings From Hereford six pounds From Bathe twelve pounds five shillings From Salisbury seaventeen pounds From Coventrey ten pounds five shillings From York eleaven pounds ten shillings 7. As for his Son and next Successour King William Rufus William of Malmsbury informs as that the Bishop Elect of Exceter being at Rome pleaded the Kings cause before the Pope with all his eloquence and skill telling him that all his Fathers and Brothers customes should be restored That England was a peculiar Province of the Roman Church and therefore yearly payed Tribute to it Whether he had order from the King to strain his compliment so far it does not appear As for King Steven King Henry the second and King Iohn they not only continued this Pension but standing in need of the Popes favour and assistance they to flatter the Pope acknowledged the Kingdom of England to be feudatary to the Church of Rome and under her Iurisdiction yea King Iohn made himself the Popes Vassal and his son did homage to the Pope for his Crown a subiection which Mathew Paris deservedly calls non formosam sed famosam not seemly but on the contrary infamous In succeeding times the same Pension was duly payed but never acknowledged to be in proper expression a Tribute but an honourable contribution or charitable Alms of iustice indeed due because established by Law but far from giving the Pope a Temporall right or dominion in England On the Contrary in a Parliament in King Richard the Seconds days all the Bishops and Lords of the Kingdom protested Thaâ— the Crown of Englanâ—â—â— and ever had been free from subiection to any as to the Temporall Rights and Regalities of it and that it depended on â—od alone As for the Peter-pence they were always payed and proper Coyn or that purpose was anciently stamped yea and the Pope had in England peculiar Officers for the Collection of it as Iohn Derlington in the times of three Popes Iohn the One and twentieth Nicholas the third
Poets Musicians vain ieasters drinkers and feasters be utterly forbidden since great scandalls and suspicion arise from such 21. That all Ecclesiasticks and Monks fly particularly the Sin of Drunkennes 22. That such likewise live in a fitt preparation for the Holy Communion and that when occasion is they confesse their sins c. 12 That Lay persons also young and old dispose themselves so as to be fitt to receive the same Holy Sacrament 24. That Seculars be not admitted to Religious Profession till after fitt examination and probation 25. That after every Synod Bishops promulgate to their Clergy the Decrees there made 26. That the people be exhorted to Almsgiving by which their sins may be redeemed but withall that they be taught not so to trust in their Almes as from thence to take a licence to sin 27. That in the Holy exercise of Psalmody whether in the Latin or Saxon tongue men be carefull to ioyn their hearts to their voyces And that those who doe not understand the Office in Latin should however be carefull to have their minds and affections fixed upon God and Spirituall things 28. That Monasteries be not burdned with a greater multitude then they can maintain That Superiours doe not over-presse their Religious with labour and that both Men and women Religious abstain from secular vanity and fashions in apparell 9. That Monks and Nunns be not permitted to inhabit among Seculars 30. That since there is a suspicion entred into the minds of Kings and Princes that Ecclesiasticks Bishops and Preists doe not bear them inward affection nor wish their proâ—perity but rather the contrary The said Ecclesiasticks in this Synod doe protâ—st that such suspicion is without ground and iâ— it were iust they should be guilty oâ— sins not only contrary to their sublime Profession but even to the common Duty of Christians To shâ—w therefore that they wâ—re free from a vice so detestable it was ordained Tâ—at all Ecclesiasticks and Monks in every Canonicall Hower should incessantly implore the Divine â—lemency for the safety of their Kings Dukes Nobles and all Christian people as â—ell as for themselves 31. Thatâ—â—ey â—â—ey be all unanimons in Faith Hope and Charity both to God and one another and diligent in Praâ—ing both for the Living and the Dead celebrating often the Propitiatory Sacrifices for their repose c. 6. To this effect were the Canons of this worthy Synod After the conclusion whereoâ— Cuthbeâ—t the Arch-bishop of Canterbury sent a Copy of all the Acts and Decrees by his Deacon Kâ—nebert to Saint Boniface thereby shewing him that he had not been unmindfull of his admonitions nor of the Precepts of Pope Zacharias And it is not to be doubted but now King Ethelbald renewd thâ—t respect to Gods Church which he shewd so worthily in his younger years a further proof whereof he gave two years after this in restoring the Priviledges and immunities thereof which had by himself and others been so much infringed XX. CHAP. 1. Succession of Kings in Kent 2. Kenred a hopefull Prince of the West-Saxons unhappily slain 3. The Monastery of Bredon in Worcestershire founded 4 5 c. Of Sampson a naughty Scottish Preist 1. THE year following Edilbert King of Kent and eldest son of Withred after a raign of three and twenty years dying withoâ—t issue his Brother Edbert succeeded him Some of our Historians account Edbert the elder Brother and affirm that he dying this year Edilbert the next succeeded The Eâ—rour on which side soever it lyes is not much materiall And indeed these Princes oâ— Kent to whom the Titles oâ— King are given wâ—re so obscure that no wonder both their names and actions should be delivered to poâ—terity uncertainly In the late Sâ—nod at Cloveâ—â— in Kent among the subscriptions none 〈◊〉 named as King but Ethelbald King oâ— the Mercians to whom these Princes were tributary and therefore those three Brothers Edilbert Edbert and Alâ—c wâ—o raigned successively in Kent are to be esteemed â—s reckond under the Tiâ—les of Princes and Dâ—â—es Subscribers to the said Synod As touching the Prince who now dyed all that is recorded of him is that he bestowd on the Monastery of Religious Vâ—rgins at Menâ—rey in the â—sle of Thanet certain lands as Harpsfeild declares 2. The same year which was the ninth of the Raign of Cuthred King of the West-Saxons saith Huntingdon his Son Kenric was slain a Prince of wonderfull hopes tender in years but vigorous and â—eirce in combats and ioyfull to find any occasion to exercise his valour This young Prince in a certain expedition being too eager in pursuing his good successe through immoderat heat discontented his own soldiers and in a â—edition raised by them was slain 3. To thiâ— year is referred the new erection of a Church and Monastery at a Town called Bredon in the Province of Worcester by a certain Noble man of the Mercian kingdom called Eanulf Concerning which Camden thus writes At the root of the said Hills is seated a Town called Bredon where was a Monastery founded Concerning which wee read this passage in a Charter made by Offa who was afterwards King of the Mercians I Offa King of the Mercians doe give land containing thirty five acres of tributaries to the Monastery named Breodun in the Province of the Wiccians Worcestershire to the Church of S. Peter Prince of the Apostles built there which my Grand-father Eanulf founded to the praise and glory of God who lives for ever This devout Charity of Eanulf Almighty God rewarded by exalting to the throne of the Mercian Kingdom his grandchild Offa who held it illustriously the space of nine and thirty years as shall hereafter be declared 4. This is all which occured memorable in Brittany this year Passing therefore over into Germany wee shall find there the whole care of the late planted Church to lye in a manner upon Saint Boniface alone Who being much disquieted with false Teachers pretending to be Preists and spreading pernicious errours touching the Sacraments of the Church his best remedy was to consult the See Apostolick for which purpose he sent this year Burchard Bishop of Wirtzburg to Rome with Letters to acquaint Pope Zacharias with the impediments which he mett with in propaâ—ating the Faith 5. What those speciall impediments were does appear by the Popes Answer In which wee find that great numbers of false Preists who never had been ordained by Bishops and confounding all Ecclesiasticall order refused to be subiect to Bishops against whom they armed popular tumults making separated Congregations in which they taught doctrines contrary to Catholick Faith not requiring before Baptism an abrenunciation of Satan and refusing to sign with the Crosse yea not so much as instructing such as were baptized in the Faith of the Blessed Trinity 6. And among such Ministers of Satan a principall one was a certain Scott named Sampson who also had the impudence to teach that without the Mysticall
postquam Christum sepelivi Docui requievi That is After I had buried Christ I came to the Brittains Here I taught them and here I was buried 6. Notwithstanding his Relicks could not be discovered insomuch as some anciently doubted whether he was indeed buried at Glastonbury To cleare which doubt a certain devout Catholike in the days of King Edward the third presented a supplication to the King and obtain'd leave to search after it The Kings Patents for that purpose are still extent wherein it is sayd A Supplication hath been made to us by Iohn Blome of London that whereas as he affirms he hath received a command from Heaven diligently to seek till he could find the venerable Body of the Noble Counsellor Ioseph of Arimathea which reposes in Christ being buried within the limits of the Monastery of Glastonbury and which for the Saints honour and edification of many is to be discovered in these times And whereas also in ancient Records it is contained that his Body was there buried We in case it be so being desirous to bestow due honours to the Monument and Venerable Reliques of him who express'd so great piety and charity to our Redeemer dying that he took his Body from the Crosse and placed it in a new Monument which he had built for himselfe and hoping that by the revealing of his holy Relicks greater grace and favour shall be shewed by God to us and our whole Kingdome We thereforefore have given and granted permission as much as lyes in us to the sayd Iohn â—lome to digg wheresoever he shall find expedient within the precincts of the sayd Monastery in order to the searching out of the sayd pretious Relicks according to the iniunction and Revelation made to him Provided notwithstanding that he shall doe nothing which may damnify our Beloved in Christ the Abbot and Convent of the sayd Monastery or endanger ruine to the Church For which purpose he is to desire and obtain the permission and assent of the sayd Abbot and Convent for whatsoever he shall there doe Witnes the King at Westminster the eighth day of Iune 7. What effect this search had does not appeare by History Which is a sign and presumption strong enough that Iohn Blome mistook a dream for a Revelation His devotion and good will may deserve at least pardon if not commendation but Christian prudence required that he should have committed to the examination and judgment of Superiours or Spirituall persons his pretended Revelation before the publication of it and much more before he did presume to engage the King in the execution of his imaginations XIII CHAP. 1.2.3 S. Ioseph brought with him two vessels fill'd with the blood of our Saviour 4. The like reported of the Master of St. Iohns in Hierusalem 5 6. c. The truth thereof asserted by Bishop Grosthead 8.9 Why S. Ioseph would have those vessels buried with his body 1. THE same Monuments which inform us of the life death and buriall of S. Ioseph at Glastonbury a Tradition unquestion'd in all ages by Brittains Saxons Danes and Normans the same doe likewise testify that S. Ioseph brought with him into Brittany two silver vessels fill'd with the blood of our Saviour Iesus Christ as we read in Capgrave which most precious Vessels by his order were buried with him in his Tomb. Thus among others writes the Authour of Eulogium cited by B. Vsher. And the same in publick Tables hath been transmitted to posterity by the Monastery of Glastâ—nbury for a perpetuall memory of so rich a treasure 2. Severall proofes hereof were extant even to the dayes of Queen Elizabeth which the foresayd learned Bishop Vsher hath collected And among others he recounts this Adde hereunto saith he the narration of William Good a Iesuit who during the raign of King Henry the eighth was born and in his child-hood bred up at Glastonbury Who affirms that at Glastonbury there were extant in his time brasse-plates ingraven for perpetuating the memory of these things likewise Chappels Grottes Crosses Arms and the observation of the Festivall of S. Ioseph on the sixth of the Calends of August All these remain'd as long as the Monks enioy'd the most firm Charters of Kings but now they are all buried in the ruins of the place Yet never did any Monk know the certain place of the Sepulcher of this Saint They sayd that it was hid extreamly deep under ground or in some place of the Mountain neighbouring to the sharp-mountain call'd Hamden-hill And that in future times when the Body should be found the whole world would repair thither in devotion being invited with the multitude and greatnes of the miracles that should be wrought And among other things sayd he I remember that I saw in a Stone-crosse which in the raign of Queen Elizabeth was demolished a plate of brasse in which was written That in the thirtieth yeare after the Passion of our Lord Ioseph of Arimathea with eleaven or twelve companions came into Brittany and that permission was given them by King Arviragus to abide at Glaston then call'd Avallonia like simple solitary men And that he brought with him two silver Vessels of no great capacity in which were contain'd a portion of the blood and most sacred water which flow'd out of Christs side after he was dead And that a Crosse was erected there many years before to shew the length of the Chappel which the same S. Ioseph built of rods waâ—led to the honour of the most Holy Virgin the which length is measured by a line drawn from the middle of that Crosse unto the side of a Chappel afterwards built of squar'd stones And on the out-side of the wall of this Chappell erected to the honour of the most blessed Virgin were ingraven in a stone in most ancient Characters these two words IESUS MARIA These things are likewise confirm'd by the ancient Arms of the same Monastery which are a white Scutcheon upon which is erected straight downwards the stock of a Crosse green and knotted and from side to side are the arms of the Crosse of the same colour There are likewise sprinkled all over the field drops of blood and on both sides of the stock under the wings of the crosse are placed two viols gilded These were always call'd the Badges of St. Ioseph who is piously beleived to have dwelt and peradventure been buried there 3. Now that S. Ioseph together with Nicodemus did indeed out of respect and veneration gather the Blood of our Lord and that for diverse ages the same blood was piously worshipped by devout Christians both in the East and West ancient Histories and Martyrologies doe testify 4. And on this occasion we must not omit what is related by Matthew Paris in the one thousand two hundred forty and seaventh year of our Lord Then the Master of the Temple and Hospitall of S. Iohn of Ierusalem sent a certain portion of the blood of our Lord shed on
through wooddy and marish places But assoon as he was arriv'd in an Island where he saw a solitary place which he iudg'd fitt for his habitation he presently fix'd his staff in the ground which without delay wonderfully grew green and brought forth fresh leaves There therefore Saint Benignus resolv'd to abide to his death in the service of God alone And to this day the same Tree the witnes and sign of his Sanctity remains flourishing with green boughs neer the Oratory of the blessed man c. 11. The same Authour further proceeds to declare how by another miracle God testified that the Holy mans watchings fasting and prayers with other austerityes were acceptable to him Although saith he that solitary place separated from wordly conversation was very opportune and proper for attending to God and Divine things Yet one incommodity it had that there was no water neer So that young Pincius was compell'd every day to fetch water almost three miles off whence it came to passe that partly through wearines but principally through suggestions of malignant Spirits he grew disheartned which the Holy man perceiving oftimes endeavoured to comfort and encourage him At last taking compassion of his labours he prostrating himself on the ground humbly and heartily besought our Lord to open for his servant a spring of water which might sufficiently supply his necessities After which admonish'd by an Angelicall vision he gave his staff to young Pincius commanding him to goe to a certain place full of reeds and there striking the ground with his staff he should without doubt find water so earnestly desir'd by them The child obeyd went to the place and in the name of the Blessed Trinity he strook the ground three times making three holes in it with the end of the staff which he had no sooner done but immediatly a fountain gush'd forth from whence to this day a brook and that no small one is supplied which is both good for fishing and healthfull likewise for many infirmities The same Narration is likewise to be found in Iohn the Monk and the summ of it in Capgrave who calls the Island in which S. Benignus liv'd by the name of Ferramere 22. Bishop Vsher in confirmation of this relation made by our Brittish Historians touching S. Benignus his coming into Brittany collects likewise from ancient Irish Writers that the same Holy Bishop four years before his death relinquish'd his Archiepiscopall See of Armagh and retired himself So that he is to be suppos'd to have ended his life about the year of Christ four hundred fifty five Six-hundred and thirty years after his Sacred Body was translated to Glastenbury by the direction and care of Thurstin then Abbott The ceremonies and solemnity of which Translation are to be read in the Antiquities of that famous Monastery XIX CHAP. 1.2 c. Many Irish Saints in Cornwall 4.5 c. Of S. Piran and S. Cadocus there 1. THE Example of S. Patrick and S. Benignus was imitated by many other Irish Saints which to enjoy a perfect vacancy from worldly affaires retired into Brittany to consecrate themselves to God in a life of Austerity and Contemplation And in Brittany the Province whither they most frequently betook themselves was Cornwall Insomuch as Camden had just ground to say That the people of Cornwal have always born such a veneration to the Irish Saints vhich retir'd thither that almost all the towns in that Province have been consecrated to their memory There is S. Buriens dedicated to an Irish Religious woman of that name to the Church whereof King Ethelstan in the year nine hundred thirty six gave the Priviledge of Sanctuary There is the town of S. Iies so call'd from S. Iia a woman of singular sanctity which came thither from Ireland There is S. Colomb named not from S. Columbanus as some Historians erroneously imagin but from an Irish S. Colomba as the same Authour assures us There is S. Merven S. Erben S. Eval S. Wenn S. Enedor and many other places all which took their names from Irish Saints 2. But one speciall Irish Saint is there venerated to whom in a more particular manner a place is here due That is S. Piran call'd by the Irish S. Kiaran Concerning whom B. Vsher out of an ancient Authour thus writes that he hearing that in Rome Christian Religion was most truly taught and faithfally practised forsook Ireland and travelled thither Where being arrived he was instructed in Christian Faith and baptised And there he remaind twenty years reading Divine Scriptures many books of which he gathered together and learning Ecclesiasticall Rules with all diligence He addes further that at Rome he was ordaind Bishop and sent into Ireland thirty years before S. Patrick for which reason some Irish Writers call him Sanctorum Primogenitum the first-born of all their Saints But it is scarce credibile that four Bishops as they pretend should have been sent into that Island before the days of S. Patrick who yet is acknowledged the Prime and only Apostle of that Countrey and in the Roman Martyrologe is said to be the first which preached Christ in Ireland 3. More probably the Authour of S. Pirans life in Capgrave affirms that he was one of the first twelve Bishops consecrated by S. Patrick to propagate the Faith which he first preached there And after that by his labours the Gospell had made gâ—d progresse by S. Patricks example S. Piran and many others inflam'd with the Divine Love forsook all wordly things and lead an Eremiticall life among whom was S. Bredan c. 4. But omitting others let us see what the same Authour writes concerning the Motives inducing S. Piran to retire himself in his old age into Brittany S. Piran saith he calling together his Disciples and the rest of the people thus spoke to them My Brethren and beloved children It is the Divine Will that I should forsake Ireland and goe into Cornwall in Brittany there to expect the end of my dayes I cannot resist the Will of God c. Having thus discours'd unto them he sailed into Cornwall where he built a mansion for himself and many miracles God was pleas'd to work by him among the people At last infirmity of body having seised on him of which he languish'd calling his Brethren together and copiously instructing them in things which concern the Kingdom of God he commanded his grave to be made ready which being done he went down into it on the third of the Nones of May and there rendred up his soule to God which with great glory was receiv'd into heaven His sacred Body reposes in Cornwall toward the Northern Severn sea fifteen miles from Petrock-stow Padstow five and twenty from Mousehole 5. The Memory of this holy man yet remains in the same place which Camden in his perambulation thus declares A more spacious region hence runs East ward the coast wherof winds nor thward
moreover ambition and revenge had such power over him that they invited him to commit crimes which hastned the ruine of his countrey Hence it is that Gildas calls him the Tyrant of Danmonia Tyrant by reason of his cruelty and Tyrant of one onely Province because severall others at the same time had invaded each one their severall Principalities and for the maintaining of their unjustly usurp'd power fill'd the whole nation with all manner of crimes and impiety 4. This gave occasion to the same Gildas to write and publi'sh a passionate Invective against the vices of the whole Brittish Nation which had universally deprav'd the inhabitants of all states and conditions excepting a few exceeding few who seing destruction unavoydably coming on the Nation sequestred themselves from publick affaires and in solitude deplor'd the sins of others and by great austerities and pennances procur'd indulgence to their own soules 5. In former times saith he our Kings publick Officers private persons Bishops and other Ecclesiasticks every one kept their order and perform'd the duties belonging to them But when they were dead Such as Ambrosius Vther-pendragon Arthur and likewise Dubricius David c. there succeeded a generation utterly ignorant of the former Vertues among whom all the rules of Truth and Iustice were so shaken and subverted that no foot-steps nor so much as the least monument of those vertues appeard in any of the foresaid orders and conditions c. 6. Constantin at his first ascending into his Throne bound himself by a solemn Oath to govern justly and to use his utmost endeavours to defend his subjects from injuries and oppressions and the common wealth from the violence of its enemies This appers because the year following we find him accused of perjury and violating his Faith given for his barbarous cruelty and sacrilegious profanation of Gods house 7. For two sons of Mordred saith Mathew of Westminster rose in arms against Constantin being desirous to revenge their Fathers death slain by King Arthur as hath been said These ioyning in a confederacy with the Saxons fought many battles with him But at last being compelled to flye Constantin pursued them and one he slew before the Altar of S. Amphibalus his Church in Winchester And the other who had hid himself in a certain Convent of Monks he condemned to a cruell death at London 8. For this Sacrilegious inhumanity Gildas in his too free stile calls Constantin the tyrannicall whelp of the Lyonnes of Danmonia an infringer of the dreadfull Sacrament of an Oath by which he bound himself before God and all his Saints to abstain from all injustice and treachery to his subjects notwithstanding which in the very bosoms both of their carnall Mother and the common Spiritual Mother the Church and nere unto the most Holy Altars he had torn the bowels of two Royal Youths though covered with the Vestment of a holy Abbot Sancti Abbatis amphibalo whilst they stretched forth their hands not armed with swords to resist but to implore help from God and his Altar notwithstanding all which he most barbarously shed their blood which with a purple dye stained the Seat of the Ecclesiasticall Sacrifice and the Sacred palls which covered it By which expression of Gildas it seems that these two children Sons of Mordred had not been guilty of raising war against Constantin but without any offence done by them had been murdred contrary to his â—ath 9. In consequence to which Invective the same Authour adioyns most pressing exhortations to Constantin that he would doe suitable pennance for these horrible crimes implore the Divine Mercy that if possible he might avoyd the dark inextricable torrents of eternall fires in which otherwise he must for ever be rolled and roasted 10. It is probable that this Zealous Writer who flourished at this time did personally use the like exhortations to him which he after recorded in his Book and that they wrought a good effect on him For though some of our Historians write that he was slain by Conan who succeeded in the Kingdom Yet Hector Boëtius relates how Constantin after a short raign having been deprived of his wife and children grew weary of his Kingdom and privily stealing from his freinds went into Ireland And that there for the love of Christ he laboured unknown like a poore servant in a Mill. But afterward by perswasion of a Monk to whom he had discovered his condition he was induced to shave his head and consecrate himself to a Religious life in a Monastery where he lived with such piety and devotion that he became a pattern of all vertues to the rest of the Monks That at last he was by the Prelat of that place sent in Mission to the Scotts to instruct that nation in the doctrin of Christ where he suffred Martyrdom by the hands of certain impious persons After some Ages he was venerated as a Saint and by the authority of succeeding Bishops Temples were dedicated to his honour which yet remain in that Nation 11. What is thus related by Boëtius receives a strong confirmation from the Authour of S. Davids life in Capgrave where we read That when the fame of S. Davids holines was spread abroad severall Princes forsaking their Kingdoms retired to his Monastery Likewise Constantin King of the Cornishmen which is the same Title with Rex Danmoniae in Gildas forsaking his Throne became a Monk there and after some time spent in the devout service of God he at last went into a far distant countrey where he built a Monastery II. CHAP. 1.2 c. S. Kentigern forced to flye into Wales where he founds a Monastery and Episcopall See Of Malgo a Prince who opposed him 1. BEfore we proceed to the Gests of Conan Successour to Constantin in the Kingdom of Brittany it will be requisite that we relate a great affliction and persecution which befell the famous and Holy Bishop Kentigern in the second year of the raign of the said Constantin His Birth Education consecration to the Bishoprick of Glasco with the defects attending it have been already declared 2. Now in pursuance of his succeding Gests Iohn of Tinmouth thus writes Certain Sons of Belial kinsmen to King Marke rose against the Saint conspiring his death Whereupon being admonished by Divine revelation he departed directing his journey to Menevia where the Holy Bishop David flourished with all vertues Near Caër-leon he converted many to the Faith and built a Church Being come to S. David he abode with him some time and received from the Prince of that Region Cathwallam a place commodious for a Monastery Which having erected at Egla Elwy he fixed there an Episcopall See Near that place there was a certain Noble man which often threatned and effectually endeavoured to expell him from thence whom God therefore smote with blindnes But upon the holy Bishops prayers his sight was restored for which he became
their great continence Divine Love and Regular Observances Their only defect was that in the celebration of the Paschal Solemnity they followed dubious accounts and Cycles And no wonder since being seated as it were out of the world none took care to send them the Synodal Decrees touching the Paschal Observance So that they were informed therein no further then as they could learn from the Propheticall Evangelicall and Apostolick Writings according to which they diligently observed the Duties of Pâ—ety and Chastity 13. These Monks therefore being according to the Institut of S. Columba so continued many years and to distinguish them from the Monks in Kent who coming from Rome followed the Rule of S. Benedict our Writers began to call the Benedictins Black-Monks from the colour of the Habits which they then generally wote Whereas these Columbian Monks either wore white garments or of the naturall colour of the sheep Notwithstanding we read that S. Wilfrid in a Synod publickly professed that himself was the first who commanded the Rule of the most Holy Patriark S Benedict to be observed by Monks in the Northumbrian Kingdom But whether his command extended to Monasteries founded there before or only such as himself had built I leave to the disquisition of others 14. This Holy Bishop Aidan received the See of his Bishoprick in the Isle of Lindesfarn seated among the Bernicians in the most Northern coast of the Kingdom of the Northumbers Which is a little Island saith William of Malmsbury and is now by those of that countrey called the Holy-Island This Isle S. Aidan who was a lover of Silence made chocice of for his See despising the pompe and populousnes of York But besides the advantage of solitude and silence another Motive inducing S. Aidan to chuse that Island seated in the German Ocean might probably be because the Bernicians a people hitherto more rude and ignorant stood in greater need of his care And besides it was easy for him from thence by ship to visit the other Province of the Deiri 15. S. Aidan moreover having accepted this See did according to the example of S. Augustin erect there a Monastery This is after this manner related in an ancient Manuscript of the Monastery of Evesham cited by the R. F. Clement Reyner in the Appendix to his Apostolat The Holy King Oswald and S. Aidan Bishop and Monk did first settle an Episcopal See and Order of Monks in the Church of Lindesfarn according to the relation of S. Beda about the year of our Lords Incarnation six hundred thirty five and the thirty ninth after the coming of S. Augustin Which See and Order continued there together the space of two hundred forty and one years For then the Church of Lindesfarn was totally destroyed by the most barbarous Infidel Danes and the said See and Order translated from thence to Conk Chester 16. Besides this severall other Churches were built in many places among the Bernicians saith S. Beda and the people flocked with ioy to heare the Word of God King Oswald likewise bestowd possessions and lands to maintain the Monasteries in which English Children were instructed by Scottish Teachers both in lower and higher studies and also in the Observance of Regular Discipline For those who came to preach were Monks At the same time likewise the famous Monastery of Hagulstad is said to have been founded in the place where formerly was seated Axellodunum now called Hexham near the Picts wall where also in following times was an Episcopall See 17. The like care and Munificence the Holy King Oswald shewd in his other Province of the Deiri where he not only finished the Noble Church of S. Peter in York begun by King Edwin but likewise erected severall Schooles for the education of youth in learning and piety For which purpose he coÌ„manded more Monks to be sent out of Scotland who saith S. Beda came in great numbers year after year into Brittany and with great devotion preached the Word of Faith in the Provinces subject to King Oswald and those among them who were Preists administred likewise Baptism to such as had been instructed 18. An admirable example of piety zeale Christian Humility the same Authour relates of this blessed King Who saith he assoon as S. Aidan was come humbly and chearfully hearkned to his admonitions and took great care and diligence to found and delate the Church of Christ through his whole Kingdom Where it often hapned that a most beautifull spectacle was represented for whilst the Bishop who was not perfectly skilled in the English tongue was preaching the King himself would be the Interpreter of the Heavenly Word to his Officers and servants for he during his long exile had fully learnt the Scottish language 19. Now how Almighty God even with outward blessings recompenced this good Kings piety and how according to the encrease of Faith his Empire also was encreased Huntingdon thus declares King Oswald saith he being formed by the institution of Saint Aidan as he made progresse in the Graces of his mind so did he likewise in the extent of his Rule beyond all his Predecessours For all the Nations of Brittany Brittains English Picts and Scots became subiect to his Dominion And yet though he was so high exalted he was humble and mercifully kind to the poore and strangers IV. CHAP. 1.3 c. S. Birinus converts the West-Saxons His Miracles 6.7 c. K. Kinegils converted and baptised Dorchester appointed the Episcopall See And Canons under a Rule placed in it 10 11 c A great Controversy about S. Birinus his Relicks 1. THE same year was happy likewise to the West-Saxons which happines how it arrived S. Beda thus declares At the same time saith he the Nation of the West-Saxons anciently called Gevissae in the raign of Kinegils received the Christian Faith by the preaching of Birinus a Bishop who with the advice of Pope Honorius came into Brittany having promised in the presence of the same Pope that he would disperse the seed of the Gospel in the inmost parts of Brittany where never any Teacher had gone before Vpon which promise by command of the same Pope he was consecrated Bishop by Asterius Bishop of Genua His coming into Brittany to preach the Gospell to the West-Saxons hapned saith Ethelwerd six years after the same King Kinegils his fight against Penda King of the Mercians at Cirencester which fight we recounted in the year of Grace six hundred twenty nine 2. This Apostolick Mission of S. Birinus our Lord approved by a Divine Miracle Which because it powerfully manifests the Faith preached by him to have been Orthodox and ancient grave Authours have attested it insomuch as even Iohn Fox after he had related it addes Of this there are so many Witnesses who constantly avow it that it is to mee a great wonder I will not doubt to give the Narration of it from Baronius who
pleasure and sweetnes which the memory of past occurrents produced in him he was all on a sweat as if it had been in the heat of summer 10. This is the Narration af Saint Beda touching the visions of Saint Fursey which for the authority of the relatour was not to be omitted Though I am not ignorant that our Protestant Centuriators of Magdeburg confidently pronounce all such Stories ridiculous and Saint Beda for relating them a man full of Superstitions c. 11. As touching the other Gests of this Holy man the same Saint Beda writes that King Sâ—gebert bestowed on him a place for a Monastery which he built with speed and having replenished it with Monks instituted in it Regular Disciplines The said Monastery was erected in a certain Castle called Cnobberbury or Citty of Cnober seated in a very pleasant place near the Sea and encompassed with woods Which the succeeding King of that Province Anna and his Nobles adorned with magnificent Gifts and buildings It is at this day called Burgh-castell in Suffolk where the Rivers Garien and Waveney mingle waters 12. After this having well setled his Monastery he was desirous to abandon all secular cares even of the Monastery it self and therefore committed the charge of it to his Brother Foilan and to Gobban and Dicul Preists so being freed from all solicitudes he intended to spend the remainder of his life in an Anachoreticall conversation He had another Brother named Vitan who from a Cenobiticall life was becom an Hermite To him therefore he went alone and with him lived a year in labours continence and Prayer But troubles arising in the Province by the invasion of the Pagan King of the Mercians of which we shall speak in the proper place and foreseeing the danger imminent over his Monastery he sailed into France where he was respectfully received by the French King Clodovéus and Helconwaldus a Patrician and built a Monastery in the place called Latiniac And not long after being surprised with sicknes he piously ended his life 13. His Memory is celebrated in the Gallican Martyrologe on the sixteenth of Ianuary Where he is sayed to have been Son to a Prince in Ireland named Philtan and that desirous to serve God with freedom he passed first into Brittany and after into France where he built the Monastery of Latiniac and in his way to a place where he intended to build another Monastery he fell sick of the infirmity whereof he dyed In his sicknes he was visited by the King by Erchenald the Maire of his Palace and other Courtiers to whom he gave excellent exhortations touching Eternall life and after some dayâ— of sicknes which he bore with admirable patience full of merits in the midst of his prayers he went to enioy the same life of which he had discoursed His Sacred Body was buried in the Monastery of Peronne and four years after was found entirely free from the least corruption by the Holy Bishops S. Eligius of Noyon and S. Aubert Bishop of Arras who with very great honour layd it where it now remains in wonderfull veneration and fully rewards the inhabitants devotion by the continual protection which they receive from it 14. What speciall Monasticall Institut he professed does not appear B. Vsher mentions four severall Rules in practise among the Irish written in the language of that countrey but so ancient that it cannot be understood in this age all which like small Rivulets flowed from S. Patrick as the fountain The first was the Rule of the Monks of S. Columba the second of Comgal Abbot of Banchâ—r the third of Carthag the famous Abbot of Bathen and first Bishop of Lismore and the fourth of S. Albeus Arch-bishop of Imelac or Emely It is probable that one of these Rules S. Fursey brought with him out of Ireland but whether in Brittany or France he assumed the Rule of S. Benedict cannot certainly be defined VII CHAP. 1.2 King Sigebert becomes a Monk 3. The Southern Scotts in Ireland are corrected in the Observation of Easter But the Northern become more obstinate 1. THE year of Grace six hundred thirty eight afforded an example of Horoicall humility and contempt of the world which had hitherto never been practis'd in Gods Church but was afterward frequently imitated which was that a King not forced thereto by any calamity freely abandon'd his throne to inclose himself in a Monastery there to be subiect to the will of a poor stranger depriv'd of all things that might please sence mortified with continuall abstinence frequent fasts watching cilices and scarce ever interrupted devotion All which he chearfully underwent that he might more securely provide for another kingdom after this life 2. This was Sigebert King of the East-Angles who saith S. Beda became so zealous a lover of a heavenly kingdom that at last abandonning all affairs of his temporall Kingdom which he commended to his Kinsman Egric who before held a part of it he entred a Monastery which he before had built and receiving the Tonsure made it his only care afterward to contend for an eternall kingdome The Monastery wherin he enclosed himself was the same which S. Fursey at the Kings charges had taken the care of building and no doubt it was by the same Saints encouragement that he undertook a design so strange and unexpected Within four years we shall see him forced to leave his solitude to change his Monastical Cowl for the glorious robes of a Martyr 3. This year the Southern Scots inhabiting Ireland who corrected by Pope Honorius now kept the Canonical day of Easter wrote Letters to the same Pope accusing their Northern Countreymen of obstinacy in their erroneous practise and moreover of reviving the poysonnous Doctrin of Pelagius To these Letters an answer came the year following from Iobn the fourth of that name elected Pope For in the mean time both Honorius and his Successour Severinus dyed In which answer recorded by S. Beda we read that the said Northern Scots according to the perverse humour of disobedient Spirits began now to renew the formall Heresy of the Quartodecimani celebrating Easter with the Iews on the fourteenth day of the Moon This Heresy says S. Beda now newly rose up among them and did not infect the whole Nation but some particular persons among thus And the like may be affirmd of the Pelagian Heresy However certain it is that the Saxon Churches were free from these VIII CHAP. 1. Ercombert King of Kent 2.3 c. His Sister S. Eanswitha a Holy Abbesse Her Gests 8.9.10 K. Ercombert by a Law commands the Observation of Lent 1. IN the year of our Lords Incarnation six hundred and forty saith S. Beda Eadbald King of Kent pass'd out of this life and left the government of the Kingdom to his Son Earcombert which be managed most worthily the space of four and twenty years and some months 2. King Eadbald
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
mine own brain But having in my frequent voyages passed through no fewer then seaventeen-well ordred Monasteries I informed my self in all their Laws and Orders and selecting the best among them those I have recommended to you Moreover he enioyned them to have a speciall care that the most noble and well furnished Library which he had brought from Rome and which was so necessary for the instruction of the Church should not through negligence be spoyld or dissipated 5. But one speciall Injunction he often and earnestly renewd to them which was That in the Election of an Abbot no regard at all should be had by any of them to kinred but only to integrity of life and ability of reaching For said he I prosesse unto you that I would much rather chuse that this place in which I have founded this Monastery if such were the will of God should be reduced to a barren wildernes then that mine own Brother who we know does not walk in the wayes of Piety should succeed mee in the charge of Abbot And therefore my Brethren be yee in a speciall manner wary not to seek in my place a Father either among strangers or for propinquity of blood to any of you But according as is contained in the Rule of the Great Patriark and Abbot S. Benedict as likewise in the particular Decrees of this Monastery when you meet together in the common Assembly of your Congregation for the Election of an Abbot let him be proposed to the Bishop to receive his Benediction whom you shall unanimously chuse as most apt for that charge both with regard to his vertue and learning 6. The same Venerable Abbot Benedict likewise to qualify the tediousnes of long nights which by reason of his infirmity he was forced to passe without sleep was accustomed to send for one of the Monks to read to him some portion of Scripture suitable to his present state as the Story of the patience of Iob or such like by meditating on which his mind might be more vigorously affected to the love and desire of heavenly things And because he was utterly unable to rise out of his bed to the Quire and withall found great difficulty to raise his voyce and frame his tongue to the usuall course of Psalmody he out of a prudent devotion would every Ecclesiasticall hower send for some of his Monks and whilst they divided as it were into two quires chanted the Psalms proper for the Hower by day or night he as well as he could would ioyn his voyce with theirs and so by their assistance he would perform the divine Office which alone he could not doe 7. These two Venerable Abbots being thus oppressed with sicknes one day had a desire to meet together that they might see one the other and consult together touching the common good of the Monasteries which they were become unable any longer in their own persons to govern But so extreme was their weaknes that Abbot Sigfrid was carried in a Coffin to the Chamber where S. Benedict lay on his bed and both of them being placed close to one another with their heads on the same pillow yet their weaknes was such that without the help of others attending on them they were unable to ioyn their lips together to give and take their last kisse of charity which was a sad spectacle to the assistants who helped them to perform this last Office 8. At that time Holy Abbot Benedict by the advice of Sigfrid and consent of all the Monks of both Monasteries sent for Ceolfrid a man of nearer propinquity to his vertues then blood whom he had formerly constituted Abbot of the Monastery of S. Paul and proposed him to be Abbot of both the Monasteries whereto all the Religious men present willingly consented as judging it most proffitable to the common good and the preservation of peace and concord that one Spirituall Father should have the care and direction of those two neighbouring Monasteries 9. After these things were thus ordered within two months the Venerable and devout Abbot Sigfrid having passed through the fire and water of many tribulations was conveyed to the refreshment of eternall peace And four months after his death S. Benedict also the great conquerour of all vertues was brought to his last end That whole night the Religious Monks spent in watching and modulating Divine Psalms so comforting themselves in the losse of so beloved and reverenced a Father Severall of them continued in the chamber where the devout Abbot lay expecting his deliverance from mortality All that night they employed in reading some parts of the Gospell for his comfort and in prayers and his last hower approaching they gave him for his Viaticum the Sacrament of the Body and Blood of our Lord. And thus that holy soule after it had been purified in the furnace of many tribulations took her flight freely to eternall glory precisely in the point of time when the Monks reciting the whole Psalter were come to this Psalm Domine quis similis erit tibi c. the scope of which Psalm imports that notwithstanding the malice and violence of our spirituall enemies continually watchfull to destroy us yet by Gods help every faithfull soule shall triumph over them and mock at their eternall confusion So that it may seem that by Divine Providence this Psalm was recited the same moment when that happy soule left her mortall body to shew that no Enemy should have power to hinder her passage to eternall felicity 10. His death hapned in the sixteenth year after he had founded the Monastery of Saint Peter which he governed eight years alone and the eight years following with the assistance of Easterwin Sigfrid and Ceolfrid the first of whom continued Abbot four years the second three and the third one He dyed on the day before the Ides of Ianuary and was buried in the Church of the Blessed Apostle S. Peter to the end that after his death his Body might not be far divided from the Altar and Relicks of him to whom whilst he lived in the flesh he bore a devout affection and who was to open unto him the gates of the celestiall kingdom 11. Thus far have we continued the History of the two ancient and famous Monasteries of S. Peter and S. Paul at Wiremouth and Girwy together with the Gests and death of the first Abbots S. Benedict Easterwin and Sigfrid which though they hapned beyond the present time of this History yet I thought fitt not to interrupt S. Beda's Narration or divide each occurrent assigning it to its proper year to the prejudice of the Readers memory As for the Gests of the remaining Abbot Ceolfrid to whose care our famous and learned Historian S. Beda was committed we will treat of them hereafter in due place XIV CHAP. 1.2 c The Gests of Saint Ebba Abbesse of Coldingham 1. IN the year of Grace six hundred eighty three S. Ebba Abbesse of
that extremity that he could not so much as ride on horseback but by his servaÌ„ts was caried in a hand-litter In this maÌ„ner he was brought to Meaux Meldum a Citty of France where four days and nights together he lay as one dead and a faint breathing scarce perceptible shewd only that he was yet alive Thus long continuing without meat or drink without speaking or hearing any thing spoken at last about day-break on the fifth day he awaked as from a deep sleep and sate up in his bed Then opening his eyes he saw about him his Brethren singing Psalms and weeping And sighing a little he demanded where Acca the Preist was Presently therefore he was called for and seeing the Holy Bishop pretty well recovered and able to speak he kneeled down and the other Brethren with him and gave thanks to God for so great a blessing 9. After this they sate down together and entred into discourse concerning the terrour of Divine iudgments which discourse having continued awhile the Holy Bishop commanded all the rest to leave the room except Acca to whom directing his countenance and speech he said A terrible Vision lately hapned to mee which I intend to discover to thee but which thou must conceale till I see how it shall please God to dispose of mee There stood before mee a certain person in a glorious shining vestment who said he was the Archangell Michael and that he was sent to recall mee from death For sayd he our Lord moved by the Prayers and tears of thy Brethren and Disciples and by the Intercession of his most Blessed Virgin Mother has given thee life Therefore I assure thee that thou shalt for the present recover of this sicknes but be prepared for four years hence I will visit thee Thou shalt arrive safe in thy native countrey and there receive the greatest part of thy possessions and conclude thy life in great tranquillity 10. The event shewed this Vision to have been no illusion for presently the Holy Bishop perfectly recovered his health to the great ioy of all who gave humble thanks to God for it And not long after renewing his iourney he came safe into Brittany But because he arrived not there till the year following wee will here interpose a Narration of the great chaÌ„ges hapning in this Island in the mean time which gave a new course to the Holy Bishops affaires XXIII CHAP. 1.2 Ethelred King of the Mercians becomes a Monk 3. He founds certain Monasteries 4. Coâ—nred succeeds in the Kingdom 5.6 Munificence of King Ina And of Bugga a Princesse to Glastonbury c. 1. SAint Wilfrid among other requests to Pope Iohn had desired him to write Letters in his favour to Ethelred King of the Mercians which he also did accordingly But in the Holy Bishops absence King Ethelred having been visited with the Grace and mercy of the Omnipotent was become a Monk saith Henry of Huntingdon And this change all our other ancient Historians attribute to his piety and contempt of worldly glory Whereas certain Modern Protestant Writers not traind up in the School of Gods Spirit doe without any ground from Antiquity affirm That King Ethelred being touched with remorse of his crimes and a terrour in conscience for having usurped the Kingdom was moved to build a Monastery and to enter himself into it after he had held the Kingdom full thirty years 2. As touching the place where this devout King undertook a Monasticall Profession S. Beda thus writes There is in the Province of Lindissi or Lincolnshire a Noble Monastery named Beardanam which was much affected and honoured by Offrida Queen of the Mercians as likewise by her husband Ethelred 3. The same King before he forsook the world had founded severall other Monasteries one whereof he bestowed upon Egwin afterward Bishop of Worcester of which himself makes mention thus Being in the prime of my age in the days of Ethelred King of the Mercians I made my humble request to him that he would vouchsafe to bestow on mee an ancient Monastery called Fledâ—nburch which he with great kindnesse granted mee It was seated in the Province of Worcester neer to the River Avon is at this day called Flatbury a place which saith Camden in the Primitive Church of the English was inhabited by Religious men The same Authour likewise ascribes to this King Ethelred the founding of the famous Monastery of Evesham concerning which wee shall treat more largely e're long 4. The Successour to King Ethelred in the Kingdom of the Mercians was Coënred or Kenrea son to his Brother Wulfere who diligently imitated all his vertues for as his Predecessour had done he passed his life in great sincerity of manners being eminent for his piety to God and justice in administring his Kingdom Thus writes Polydor Virgil and William of Malmsbury And as he lived so likewise ended he his life according to his example for he built many Monasteries and after a few years embraced also a Monasticall Life 5 Piety and munificence to Gods Church was the ordinary employment busines of the Kings of this age For Ina also King of the West-Saxons by the Counsell of S. Aldelm re-instated the ancient Monastery of Glastenbury in all possessions and priviledges which by reason of former troubles had been taken from it and settled the Monks in good order under the government of their Abbot Hemgesil And the said Abbot dying this year he gave to his Successaur Berwald severall Lordshâ—ps mentioned in his Grant preserved by the said Authour and the Tabernacles and other Vessells of gold and silver given by the said King to that Monastery are of a valew almost incredible Also at the same time Bugga the daughter of Kentwin formerly King of the West-Saxons seemed to contend with King Ina in adorning this famous Church and Monastery for as Alcuin in his Poâ—m recounts she built there a Chappell in which were twelve sumptuous Altars shining with gold and silver and consecrated to the twelve Apostles This she did for the refreshment of her Fathers soule who was there buried 6. The same King Ina moreover built a Church in Somersetshire at a Town anciently called Theorodunum and vulgarly Tiddington but afterwards for the abundance of springs named Welles To which he added a Colledge for Ecclesiasticall persons to live sequestred from the world in devotion The Church he dedicated to God the Apostle S. Andrew which shortly after saith Camden was by Princes and Noble men enriched with large revenews It grew in succeeding times into an Episcopall See and Athelm is by Bishop Godwin reckoned the first Bishop of Welles in the year of Grace nine hundred and five So that Polydor Virgil was mistaken in saying that King Ina erected it into a Bishoprick XXIV CHAP. 1. 2. c. Saint Wilfrid returns with the Popes Letters which are neglected by King Alfrid 8.9 who shortly after dyes 1. IN
presently with that farewell disappeared The Holy man with great ioy rendring thanks to God for this favour understood thereby that it was Gods will that the same place should be consecrated to his service and dedicated to the honour of the Blessed Virgin Mother of our Lord. For during his former afflictions and persecutions he had made a vow that if God would vouchsafe to give a prosperous end to his desires he would build a Church to his service Hereupon without delay be cleansed the place began the work and shortly brought it to perfection The fidelity of this Narration is verified by a writing or Charter of S. Egwin himself which shall shortly be produced VI. CHAP. 1.2 c. Two Kings Coenred and Offa undertake a Pilgrimage to Rome where they dye 7.8 c. S. Egwin obtains great Priviledges to his Monastery of Evesham from Pope Constantin 1. TO this miraculous vision of S. Egwin we may in part impâ—te the devout pilgâ—â—mage oâ— King Coenred or Kenred King of the Mercians to Rome to visit the Sacred Monuments of the Apostles In which Pilgrimage he was also attended by the same Saint Egwin Other encouragements thereto likewise he might have from the example of his Predecessour King Ethelred whose Sanctity was at this time in high esteem Moreover the sad and horrible death of his impenitent servant mentioned before probably incited him not to delay the securing of his future everlasting condition for that might teach him that sins are with ease committed but with great difficulty cleansed away Which of these or whether all these Motives concurred to induce this devout King to free himself from those encombrances with which a Crown was attended which made the way to heaven far more dangerous and painfull it is uncertain But certain it is that at this time This pious King as Saint Beda saith having for the space of four or â—ive years with great dignity and renown governed the Kingdom of the Mercians with far greater dignity and Noblenes relinquished that Scepter to become an humble suppliant at the Sepulchers of the glorious Apostles S. Peter and S. Paul And by the advice of S. Egwin he constituted his Successour in the Kingdom Coenred the son of Ethelred from whom himself had received the Crown 2. How much more efficacious good Examples are then Words was at this time also in an eminent manner declared to the world For the generous Act of King Ethelred who out of Love to Christ exchanged his Purple into an humble Habit of Religion was so far not only imitated by his Successour King Coenred but also by Offa the pious King of the East-Saxons that he also at this very time resolved in his company to quitt his Throne after a raign of eight years â—o undertake a tedious iourney that he might dye as it were in the Society of the same Blessed Apostles 3. We have already declared how in the beginning of his Raign he demanded for his wiâ—e Kineswida daughter of Penda King of the Mercians a Lady adorned with all the embellishmets of Nature and Grace This proposition was readily accepted by her freinds who without consulting her confidently promised him a successe to his desires for they doubted not but she would esteem it a condition to be accepted with willingnes and ioy 4. But the devout Virgins ambition lay a quite different way She had lately seen her Sister Kineburga descend from a Royall Throne into a Monastery and from thence by the Ministery of Angells called to their Society in Heaven Such a spectacle raised her thoughts and desires above the earth and notwithstanding the earnest opposition of her freinds those desires were effected by the intercession of the Quuen of Virgins to whom she had recourse as hath been already related 6. It is not to be doubted but King Offa though perhaps afflicted with the refusall yet by her example learnt to disesteem worldly pompes which he saw she trodd under her feet And thereupon would not neglect the present opportunity to accompany his neighbour King Kenred in his devout Pilgrimage to Rome 6. These two devout Kings together with Saint Egwin Bishop of Worcester arrived there the year following Pope Constantin then sitting in S. Peters chair Where having performed their publick Devotions each of them receiving the Monasticall Tonsure ended their dayes in an humble Religious Profession 7. As for the Holy Bishop Egwin the Motive of his iourney thither was not only to attend these pious Princes but also to obtain from the See Apostolick a Confirmation and Priviledges for his new erected Monastery at Evesham Which by the intercession of the two Kings he easily and effectually obtained 8 Moreover to the endowing of the said Monastery King Kenred and Offa before their quitting the world munificently contributed severall Mannors and villages containing sixty six Manses the names of which are contained in a Charter yet extant made by the same Kings the Title whereof is A Charter of Kenred and Offa Kings concerning the Lands in which the Blessed Virgin Mary is said to have appeared to Bishop Egwin together with many other possessions conferred on the Monastery of Evesham all which were confirmed by Pope Constantin in the Church of Lateran To the same effect there is likewise still remaining another Charter of Bishop Egwin in which he relates the substance of the forementioned Story concerning the appearing of our Blessed Lady to him and likewise setts down the names of the seâ—verall Lordships and villages given to the said Monastery by the Kings Ethelred and Kenred as likewise by a young Noble Gentleman called Atheric and a Venerable Preist named Walterns So that in a short time there were conferred on his Monastery one hundred and twenty Manses All which possessions saith he were by Apostolick authorities and priviledges and by Regall Edicts exempted from all exactions by any power whatsoever to the end that the Monks serving God there according to the Rule of S. BENEDICT may passe their lives in quietnes without any disturbance 6. Pope Constantin being a Witnes of these Kings munificence and having been informed of the wonderfully gracious Visitation by which our Blessed Lady had vouchsafed to dignify the Province of the Mercians admonished the Holy Arch-bishop Brithwald to publish the great wonders of our Lord and for that purpose to assemble a Synod of the whole Kingdom in which he should in the name of the sayd Pope denunciate to all Princes Nobles Bishops and other Ecclesiasticks the Confirmation which he had given to the endowments of the said Monastery made by the said Kings together with many Priviledges and Exemptions by himselfe bestowd upon it to the end saith he that there should be restored a Congregation of Monks who should incessantly serve our Lord according to the Rule of the glorious S. Benedict which Institut as yet is rarely observed in those parts Moreover he enioyned him and his Successours with the assent of
Wilfrid of happy memory and called Selsey Where the said servant of God after his banishment from York remained the space of five years and obtained of the King of the same Province a possession of eighty families in which he might receive and maintain his companions in banishment Now S. Wilfrid assoon as he had received that land he built upon it a Monastery in which he placed and instructed in Monasticall Disciplin many Monks especially such as had accompanied him in his banishment But when he was restored to his See of York first of all Cedwalla and afterward his Successour in the Kingdom of the West-Saxons In a invaded the said Province subdued and killed the Kings of it and annexed it to their own kingdom And hence it came to passe that all that time the South-Saxons had no peculiar Bishop of their own but were subiect as hath been said to the See of Winchester 3. As touching the forementioned Synod by the Decree whereof a New Bishoprick was erected in the Province of the South-Saxons Where it was assembled what Bishops sate in it or what other Decrees were made in it no mention is made in any of our Ecclesiasticall Writers Neither doth Sir H. Spelman take any notice of it Wee may therefore so interpret the foresaid Historian as likewise S. Beda who affirms also that the South-Saxons received a Bishop by vertue of the Decree of a Synod that this Decree has relation to the Synod of Hartford assembled thirty years before this time in the ninth Chapter of which was ordained That the number of Bishopricks should encrease proportionably to the multiplying of New Converts XIII CHAP. 1.2 c. The Gests of Saint Cungar a Hermite 1. TO this time we must refer what our Historians write concerning S. Cungar a holy Hermit who as the Authour of his Life testifies was Son to the Emperour of Constantinople whō when his Parents intended to engage in a Matrimonial state he despising worldly pomp and glory and aspiring to an eternall heavenly Crown withall purposing to preserve his Virginal Chastity inviolate stole privatly in a mean habit from the Imperiall Court without discovering his intentions to any Neither would the holy and humble young man settle his abode in any place near his parents for fear in case he should come to be discovered they might recall him home In this regard therefore as likewise by the encouragement of an Angel he passed the Sea into Italy from when he travelled over the Alpes into France and out of France sayled into Brittany For all his thoughts and endeavours were employd in finding out a seat proper for a solitary life In his iourneys therefore he diligently enquired after such a place 2. Saint Cungar at last being arrived in Brittany and still earnestly pursuing his good intention inspired by Almighty God directed his iourney towards a Province thereof named Somerset where by the admonition of an Angel he came to a place perfectly agreable to his mind a place compassed about with waters and reeds and which from his name was afterward called Cungresbury Concerning which place which to this day keeps its name thus writes Camden Vnder the hills of Mendipp towards the North says he is seated a small village called Congersbury so named from a terrain person of great sanctity called Congar who lived a Hermit there 3. S. Cungar much delighted with the pleasant situation of the place among Waters and woods sayd thus to himself This is the place I have so long sought after here shall be my abode here I will spend the rest of my life in serving the Blessed Trinity Thereupon he presently raised up a little habitation for himself and afterward measured out a Church yard Which having done he built there an Oratory to the honour of the most Holy and undivided Trinity In this place therefore this devout servant of God continued being cloathed with Sack-cloth and without any distraction leading a most innocent devout life in fasting prayer Early every morning he entred into the cold water where he remained for his mortification till he had thrice repeated the Pater noster This being done he came shivering with cold into his Oratory where he spent a great part of the day in devout prayers to God At three of the clock after noon he did eat a small portion of barley bread never using other sustenance nor this to satiety By this means his body became so very lean that all that beheld him iudged that he was sick of an age This Eremiticall life was most delicious to him who aspired to the imitation of the actions of Saint Paul the first Hermit and Saint Anthony 4. To this relation the same Authour annexes an account of severall Miracles wrought by this servant of God which I willingly omitt After which he proceeds thus Such miracles says he being published abroad Ina the magnificent King of the English liberally bestowd upon the venerable Hermit all the little territory lying about that village assuring him that the same place should be to him a secure and undisturbed refuge and that as long as himself raigned no soldiers or any other should hinder him from his devotions The same King after he had bestowd this land upon Saint Cungar abstained ever after from visiting him because he would not molest the holy man nor interrupt his prayers 5. Thus writes the sayd Authour to which he adds How Saint Cungar in the same place instituted twelve Canons who lived a Regular life and how afterward passing over the River Severn into Northwales he there erected another Oratory where he assembled a Congregation of Monks Lastly how he undertook a pilgrimage to Rome and from thence to Ierusalem where he dyed and his Sacred body was brought back to Congersbury But as touching the year or day of his death he affirms nothing XIV CHAP. 1.2 c. S. Swibert by reason of warrs leaves the Boructuarians 6.7 c. Prince Pipin gives him the Isle of verda where he builds a Monastery 1. BVT the glorious Exploits wrought in Germany by S. Swibert and our other Missioners from Brittany doe require our attention to them These we will relate in the words of an irrefragable witnes S. Marcellin cited by Baronius who was an eye-witnes and fellow worker in the Gospell with S. Swibert beginning with the occurtents hapning three years before this time which avoyding distraction wee thought fitt to ioyn together 2. Two years being passed saith Baronius since a dore had been opened to the Holy Apostle of the Boructuarians S. Swibert for preaching the Gospell to that Nation there fell out a bloody war between them and their neigbouring Saxons Which war was contrived and raised by the malice of the Devil as himself before had threatned to the Holy man The Narration of which matter is thus made by S. Marcellinus 3. Although the Devil be a lyar and the Father of
hundred and fourteen days besides the Canonicall howers he recited the whole Psalter twice a day and this when he was so sick that he could not tide on horse-back but was forced to be caried in a Litter every day except that on which he passed the Sea and three days before his death he sung Masse and offred the Saving Sacrifice to God 16 He dyed on the five and twentieth day of September in the year after our Lords Incarnation seaven hundred and sixteen upon a Friday after three of the clock in the after noon in the feilds of the foresaid Citty of Langres and was buried the day following in the Monastery of the three Twin-Martyrs about a mile distant from the Citty toward the south there being present no small army partly of English who attended him as likewise inhabitants of the Monastery and Citty adioyning all which with loud voyces sung Psalmes at his enterrment Thus far writes S. Beda 7. It seems his body did not remain at Langres for in the Supplement of the Gallican Martyrologe on the six and twentieth of November we read celebrated the Translution of Saint Ceolfrid an English Abbot who at his return from his pilgrimage to Rome dyed at Langres in France and was buried in the Church of the three twinn Martyrs Afterward his countrey-men demanding his Sacred Body which had been glorified by many Miracles it was with great veneration caried back to his own Monastery The day of his deposition is celebrated in our Martyrologe on the five and twentieth of September II. CHAP. 1.2 c. The death Buriall and Miracles of S. Swibert 1. THE same year as hath been sayd Saint Swibert the glorious Apostle of the Germans and Frisons ended his mortality This was the third year after he had visited Prince Pipin and was returned to Werda saith Marcellin At last Almighty God who is himself the great reward of his faithfull servants and who by a temporall death of the flesh translates the living Stones of his Church from earth to his heavenly building was pleased to call the valiant Champion of his Faith Saint Swibert to receive his Crown in his eternall kingdom Therefore in the said year Saints Swibert replenished with all Divine Graces and inflamed with a cordiall desire to See God after he had celebrated the Divine Mysteries on the Feast of Saint Peters Chair in his Monastery a languishing sicknes took him so that he was forced to confine himself to his bed 2. And when he saw that his disease every moment grew more violent he called all his Brethren and Disciples togeâ—her to the number of twenty and in the first place admonished them to follow our Lords foot-steps and to be carefull to preserve peace and charity with one another and with all of the house-hold of Faith Likewise that with all care they should observe the Instituts of Regular Disciplin which he had taught them by Word and example Then he told them expressly that the day of his death was at hand whereupon they all began to weep bitterly But the Holy Bishop said to them My beloved Brethren doe not weep but rather reioyce in my behalf for now I shall receive the recompence of all my labours Extend your charity to mee at this time of my retiring out of the world and protect mee with your prayers After he had said this he much reioycing in our Lord exhorted them to a contempt of this present world and an earnest desire of heavenly rewards again putt them in mind by their watchings prayers and good works to prevent the hour of his death which was uncertain And having added other words to this effect and bestowed his Benediction on them by his command they went out to the Church with great sadnes 3. But he retained with him the Superiour of his Monastery Saint â—iâ—eic with whom he ioynd in most devout Prayer to God and meditation of Divine things And when the day of his departure and repose was come of which he had before been informed by an Angel causing his foresaid Brethren to be once more assembled he commanded that Masse should solemnly be celebrated in his presence Then arming himself with the Communion of our Lords Body and making the sign of the Crosse on all that stood about him he quietly slept in death and his blessed soule was caried by Quires of Angels to the eternall happy Society of the Saints And immediatly his face became of a shining brightnes his Cell likewise yeilded an odoriferous fragrancy which wonderfully refreshed all that were present Thus this most Holy Prelat Saint Swibert Bishop of Werda happily dyed in the sixty ninth year of his age on a friday being the first day of March on which day the Church every where celebrates his Memory 4. In the same hower that he dyed his soule with great glory and ioy appeared to Saint Willebrord his beloved companion Bishop of Vtrecht then in his way returning from Epternac to Verona requesting and admonishing him that he would be present at his Funeralls in Werda and commend his body to the Sepulcher This being declared to us by Saint Willebrord with much greif he presently took boat and made great hast to Werda There was then present with him his illustrious Spirituall daughter the Duchesse Plectrudis with certain Prelats who blessed God for the merits of his holy Confessour Saint Swibert All these the day following being Saturday as they were according to custom singing the Vigile of the Dead a young man was brought among them who had been made blind by lightning and with his clamours interrupting the Psalmody and calling to the Saint to have his sight restored assoon as he had touched the Coffin he immediatly recovered his sight to the astonishment of all Besides another who was raging mad being brought in and kissing the cover of the same Coffin was presently restored to his senses A third also who was possessed by the Devill by the same means was perfectly freed from the Wicked Spirit 5 At last on Sunday after all the solemnity of the funerals had been devoutly fullfilld the Sacred Body with hymns and Lauds was reverently committed to the ground by Saint Willebrord Arch-bishop of Vtrecht Saint Willeic a Preist the glorious Princesse Pâ—ectrudâ— Duchesse of the Austrasians and many others his Brethren and Disciples 6. And I Marcellin Preist who have written this History and had been formerly a Disciple and companion of the Holy Bishop S. Swibert I was also present at the Buriall with Saint Willebrord after which at the earnest request of my dear Brethren Willeic Gerard Theodoric and others we remained with them in the Monastery of Werda fifteen dayes for their consolation I will therefore here relate among many some few testimonies of Miracles which I saw with mine own eyes and many other with mee so that it not only deservedly may but ought to be beleived that the said Holy Bishop is great in
of the Customes and likewise the Church belonging to the Castle there which S. Amand Bishop of Maestrick had built These gifts he bestowd for buying incense and Lights and that the Preists serving in the said Church might pray for Gods mercy and pardon of the Sins of the Donours as appears in the Charter of the said Princes recorded by the same Authour Moreover in a Second Charter the same Prince and his wife signify that they had also given to the Church of S. Peter and S. Paul built likewise by Saint Amand of which Church S. Willebrord had the oversight the entire village of Preprusdare seated on the River Nutta and half the rents and proffits of another village called Winlindechim Thus writes Miraeus out of an ancient Manuscript belonging to the Abbey of Epternac where also the same S. Willebrâ—rd dyed as shall be shewd in its due place And he thus concludes That Evangelicall Plantation which S. Amandus and S. Eligius began among the inhabitants of Antwerp was perfected by S. Willebrord XVI CHAP. 1.2 c The Piety of King Ina His devout iourney to Rome 1. THE year of Grace seaven hundred twenty six was much illustrated by the piety and devotion of the glorious King of the West-Saxons Ina who after a raign of thirty eight years having munificently extended his liberality to the See of Rome then at last in his old age undertook a tedious iourney thither leaving his Kingdom to younger and stronger shoulders and resolving to spend the remainder of his life in devotion meditation of celestiall things near the monuments of the glorious Apostles S. Peter and S. Paul A practise of devotion in these dayes very frequent with all sorts Noble and ignoble men and women also as S. Beda testifies 2. Before he putt this in execution he the year before had beyond all his Predecessours richly endowed the ancient venerable Monastery of Glastonbury where from the foundation he erected a New Church consecrated to our Saviour and the Honour of S. Peter and S. Paul Princes of the Apostles and withall conferred on the said Monastery which he stiles the prime fountain and Originall of all Religion in Brittany very many large possessions and Manors confirming withall whatsoeves had been formerly given by Kings his Predecessours or any others a particular account whereof he setts down in his Charter Moreover he granted to the same Monastery very great Priviledges and exemptions from the Bishops authority permitting the Monks to receive in the said Monastery or in any Chappell 's annexed to it the Ecclesiasticall Sacraments froÌ„ whatsoever Bishop they should think fit so he were such an one as was conformable to the Church in the Paschall celebration 3. A Coppy of which Royal Charter is extant in Sir H. Spelman extracted out of the ancient Archives of that Monastery Where it is further written that the foresaid King Ina after the sealing of this Charter by himself with the consent and attestation of his Queen Edilburga of King Buldâ—ed of Adelard the Queens Brother of Beorthwald Arch-bishop of Canterbury c. directed Letters to Pope Gregory signed with his Royall Seale in which was enclosed the same Charter exemplified together with a Cup of gold and other royall presents beseeching him that he would receive the Church of Canterbury with all its appartenances and priviledges into the protection of the See Apostolick and confirm them for ever by his authority The same year likewise the said King took a iourney personally to Rome and sent back to Glastonbury this Priviledge confirmed by the Apostolick signet 4. This devout iourney of King Ina to Rome was suggested to him principally by his vertuous and pious Queen Ethelburga The innocent subtilty by which she at last effected it is related by William of Malmsbury to this effect King Ina saith he had to wife Ethelburga a Lady of Royall blood and a Royall mind likewise She frequently instilld into the cares of her husband motives to induce him to bid farwell at least in his last age to all wordly vanities Such good suggestions he would seem to approve but the execution of them he delayd from day to day At last she attempted to overcome him by subtilty in the manner following 5. On a certain time being in their Countrey-palace where a Royall court was kept with extreme magnificence assoon as they were gone from thence the Keeper of the house by the Queens private order defiled all the rooms of the palace with rubbish and the dung of cattell yea in the bed where the King and Queen had lyen he putt a sow with her young piggs In the mean time when the Court had proceeded little more then a mile in their return the Queen entreated and importuned the King to goe back to the same palace as if it imported almost her life The King with no great difficulty was perswaded but when he found his Palace which he had elâ—t but even then magnificeÌ„tly adorned now become so ugly and nasty he wonderd at it and turning his eyes to the Quern seemed to ask her the reason of this change She taking advantage of this occasion with a smiling look said to him so where are now the rustling tumults and noises Where are the magnificent purple Tapistries Where are the many vessels of gold and silver where the luxurious banquets for which sea and land was searched Are not all these vanished away like smoke and wind But woe to those who fixe their minds on such vanities which like a swift torrent make hast to loose themselves in the abysse for they likewise sholl be snatched away with them The more powerfull wee are the more powerfull will our torments be unlesse wee provide in time for our eternall state To this purpose she spoke and with such efficacy she by this emblem drew her husbands mind to perform what for many years together she could not obtain by her perswasions For after many victories and rich spoyles gained from his enemies and many noble exploâ—â—s performed in the world he at last aspiring to the supreme perfection of piety undertook a pilgrimage to Rome 6. As touching his pious Queen Edilburga how she disposed of her self entring into a Monastery of which she became Abbesse and dyed in great Sanctity wee shall treat in due season and place XVII CHAP. 1.2 King Ina first conferrs on the See Apostolick the Pension called Romescot or Peter pence 3. 4. c The same is continued by succeeding Princes even of the Norman Race and the like by forrain Kings c. 1. KING Ina being not only resolved but in a readinesse to begin his Pilgrimage towards Rome determind to leave some lasting monument of his Piety and affection to the See Apostolick His Predecessour Cedwalla had voluntarily quitted the throne and with great devotion changed his Purple into a poor Monasticall habit there near the Monuments of the Apostles King Ina not content to
and Martin the fourth And Polydor Virgil an Italian acknowledges that he was sent into England to perform the Office of Collectour for the Pope 8. This liberality begun by our Saxon Kings was imitated by other Extern Princes in succeeding times Thus Pope Gregory the ninth of that Name in an Epistle to his Legats declares that in the Archives of S. Peter in three severall places it is fâ—und that Charles the Emperour collected yearly for the service of the Apostolick See twelve hundred pounds besides what every one offred in his particular devotion And in the year of Grace one thousand forty six by a Generall Assembly of the States of Poland under King Casimir a promise was made of a half penny yearly to be payed by every person in that kingdom to the Pope And in the year of our Lord one thousand seaventy six Demetrius Duke of Dalmatia Croatia in a Synod assembled at Salona obliged himself to pay to the See of Rome an annuall Tribute of two hundred peices of Gold called Byzantins The like Pensions we read to have been given by the Dukes of Brittany c. Thus much wee thought fitt to adde upon occasion of this charitable Liberality to the See of Rome begun by the devout Saxon King Ina. Wee will prosecute his iourney the year following XVIII CHAP. 1. Death of Tobias Bishop of Rochester 2 3 S. Boniface consults the Pope about severall Questions which are resolved by him 1. THE same year Tobias Bishop of Rochester dyed He was saith S. Beda Disciple of Theodore Arch-bishop of Canterbury of happy memory and of Adrian Abbot of S. Augustins Monastery And to a great perfection of learning both Ecclesiasticall and secular he added so accurate a skill in languages both Greek and Latin that they were as familiar to him as his Native countreys tongue He was buried in the Porch of S. Pauls which himself had built within the Church of S. Andrew to be a place for his sepulcher From this passage of S. Beda the great Cardinall Baronius inferrs that the English Nation received from the Roman Church not the Catholick Faith only but likewise all good literature To Tobias there succeeded in the See of Rochester Aldulfus who was the tenth Bishop of that Church 2. But the incessant labours of S. Boniface wil oft interrupt our Narration of the affaires of Brittany and require our attention to them This year as appears by an Epistle or Pope Gregory to him he sent his Preist Denuaâ— to the said Pope to onsult him about certain difficulties occurring in the discharge of his Apostolick Office As 1. within what degrees of propinquity Mariage may be permitted to which the Resolution was that the utmosâ— strictnes ought not to be exercised to such new converted Nation and therefore thaâ— beyond the fourth degree of affinity or consanguinity Mariage might be allowd Again 2. that in case a woman have an incurable infirmity before Mariage be accomplished it may be lawfull for the husband to marry another 3. That if a Preist be defamed by an accusation of the people and no certain Witnesses be produced against him the Preist by oath making God witnes of his innocence shall remain in his degree 4. That it is no fitt that more Chalices then one should be upon the Altar at celebration of Masse 5 That concerning eating meats consecrated to Idols it may be allowd after making the sign of the Crosse over them except in case oâ— scandal mentioned by S. Paul â—â— at one shoulâ— say This was offred to Idols 6. That childrenâ—o â—o either sex offred by their parents to God in their infancy to a Regular Discipline may not afterward in ripe age leave that state and contract matrimony 7. That persons baptized by adulterous and scandalous Preists ought not therefore to be rebaptized But in case there be a doubt whether infants have been baptized or not then according to the Tradition of the Holy Fathers they ought to be baptized 8 That the holy Sacrament of Christs body and blood ought not to be denyed to persons infected with Leprosy or other like contagious disease but they must not be admitted to eat and drink with others 9. That in case the Pestilence should rage in Monasteries oâ— Churches it would be a folly to flye since no man can scape Gods hands 10. That he ought sharply to reprove scandalous and licentious Bishops or Preists but was not obliged to refuse eating or conversing with them For this may be a mean to gain them 3. Some of these doubts also S. Boniface proposed to his learned freinds in Brittany and particularly to the holy Prelat Daniel Bishop of Winchester who returned him the like answers and comforted him being much afflicted with his perverse and obstinat German Clergy Both his Epistle and the Answer to it are still extant XIX CHAP. 1.2 c. King Ina at Rome builds the Schoole of the English â—hâ—re it was seated 6 7 He there takes a Monasticall Habit. his happy death 1. IN the year of Grace seaven hundred twenty seaven the devout King Ina finished his iourney to Rome At his leaving Brittany he resigned his kingdom to his kinsman called Ethelard a worthy Successour of so Noble a Prince And being thus discharged of so great a burden of secular solicitudes he performed his iourney more chearfully 2. Being arrived at Rome saith Mathew of Westminster he by the consent and will of Pope Gregory built in the Citty a certain house which he would have to be called The Schoole of the English To the said house the following Kings of this Nation the Princes Bishops Preists or any other Ecclesiasticks were to come to be instructed in the Catholick Faith and learning to prevent the teaching any perverse doctrine contrary to Catholick Vnity and when they were become well established in the Faith they returned home again 3. It seems that not only the Popes in these times but the Saxon Princes in Brittany thought more convenient that the youth of this Nation should be taught learning and vertue at Rome rather then publick Schooles should be erected at home And the reason is given by the same Authour saying From the time of S. Augustin our Apostle to this Publick Schooles and Professours of Teaching were by the Bishops of Rome straitly forbidden to the English by reason of the many Heresies which at the coming of the English into Brittany at which time the Pagans were mixed with the Christians did much corrupt the doctrines and Discipline of Christianity So that the Censure given by the Apostat Bale touching this Foundation does well become him who affirms That it was erected to the great mischeif of the English state 4. Besides this house the same King Inas built near to it a Church to the honour of the Blessed Virgin Mary in which the Divine Mysteries might be celebrated by and for such
place to manifest the sincere veracity of so learned and pious an Authour wee will from his penn declare upon how well grounded an authority he built the whole frame of his History as likewise what diligent search he made for true information in all things as well such as hapned in former ages as during his own age in the other regions and kingdoms of Brittany and forrain countreyes And lastly wee will conclude with a particular Narration of Saint Beda's own life and happy death 2. As touching the first thus he writes At this present time to witt in the year of Grace seaven hundred thirty one the Bishops governing the severall Episcopall Sees of Brittany are these following The Province of Kent is administred by Tatwine Arch-bishop oâ— Canterbury and Aldulf Bishop of Rochester That of the East-Saxons by Inguald Bishop of London The East Angles by Eadbert or Aldbert Bishop of Dumwich and Hadulac Bishop of Helmham The Province of the West-Saxons by Daniel Bishop of Winchester and Forthere Bishop of Shirborn In the kingdom of the Mercians Alduin is Bishop of Lichfeild Walstod Bishop of Hereford and the region beyond the Severn Wilfrid Bishop of Worcester and Cymbert or Kinebert Bishop of the Lindisfari or Lincoln as for the Isle of Wight it was annexed to the See of Winchester The Province of the South-Saxons of late has been vacant and therefore has recourse to the Bishop of the West-Saxons that is Winchester for such necessities as require Episcopall Ministery And all these together with other Southern Provinces though governed immediatly by particular Kings yet both they and their Kings also from the South Sea as far as the Humber Northwards are subject to Edilbald King of the Mercians Lastly the large Province of the Northumbers of which Ceolulf is now King is administred by four Bishops the Church of York by Wilfrid the younger that of Lindeâ—â—arn by Edilwald Hagustald or Hexham by Acca and Candida Casa or Witehern by Pectheâ—m This last Episcopall See has been lately erected by reason that the number of Christians there has been greatly multiplied and Pecthelm was consecrated the first Bishop thereof Thus are the severall Episcopall Churches of Brittany administred 3. As touching the severall Nations inhabiting it that of the Picts is ioynd in league with the English and to their great ioy with the Vniversall Church in the Orthodox Faith Communion and peace The Scotts inhabiting the Northern parts of Brittany are quiet and make no attempts or fraudulent designs against the English The Brittains although for the most part out of a Nationall hatred they have an iâ—â—econcileable aversion from the English and likewise doe erroneously and impiously oppose the Catholick Church in the Paschall Observance yet in neither of these regards can they attain their purpose and prevaile both divine and human power resisting their designs For though a great part of that Nation be independent on any other yet in some places they are subject to the Empire of the English And again the times at present being peaceable very many of them in the Northern parts called Cumbers both Nobles and of inferiour condition doe more frequently receive the Monasticall Tonsure in English Monasteries and consecrate their children to the same Profession then exercise themselves in arms and warlike exploits And what good issue may come from hence the succeeding age will see 4. Such at present is the state of all Brittany in this year which is the two hundred eighty fifth since the coming of the English into this Island and the seaven hundred and one and thirtieth after our Lords Incarnation I will conclude with this prayer That the earth may all ways reioyce in the kingdom of our God and many Islands with ioy confesse to the memory of his Holines the constancy of Brittany in his Faith Thus does S. Beda conclude his History XXIII CHAP. i 2. c. The names and qualities of such persons from whom S. Beda received information in his History 1. IN the next place for a proof of his veracity in his History wee will produce his Epistle to the illustrious and learned King Ceolulf then raigning over the Northumbers to whom S. Beda presented the same desiring not so much his protection as iudgment and censure of it In which Epistle to the end he might approve his care and diligence to inform himself in the truth he produces the names and characters of the principall persons from whom he received information and assistance persons of such abilities piety and esteem that no man can reasonably suspect in them either want of knowledge or of sincerity Thus therefore he writes 2. The principall Authour and assistant in this work saith he was Albinus the most reverend Abbot of Canterbury a man of eminent learning in all kinds of litterature having been educated therein by those two most venerable and learned men Theodore Arch-bishop of the said Church of happy memory and Hadrian Abbot This worthy Abbot Albinus was pleased to communicate to mee partly in writing and partly by the Religious Preist of the Church of London Nothelm whom he sent to acquaint mee with all particular occurrents worthy memory which had after diligent enquiry come to his knowledge either in the Province of Kent or adiacent Regions concerning the Gests of the Disciples of the Blessed Pope S. Gregory or whatsoever he could find in ancient Record or receive from the Tradition of Ancestours The said Nothelm likewise afterward going to Rome by permission of Pope Gregory searching the Archives of that Church found and copied out certain Letters both of the said Pope and some of his Predecessours touching the affaires of Brittany which at his return by the advice of the most Reverend Abbot Albin he brought to mee to be inserted in this History 3. In the which those things which are related from the beginning thereof to the times in which the English Nation receiued the Christian Faith wee collected principally out of such Writings as we could here and there meet with Then from that time to the present age all the Gests performed in the Province of Kent by the Disciples of S. Gregory and their Successours and under what Kings they were performed all these came to my knowledge by the industry of the foresaid Abbot Albin and the relation of Nothelm sent by him The same persons likewise informed mee in severall things touching the Conversion of the West and East-Saxons the East-Angles and Northumbers by the preaching of what Bishops and in the raign of what Kings those Provinces received the Christian Faith In a word it was principally by the advice and perswasion of the same Albinus that I had the courage to sett upon this work 4. Besides these the most Reverend Bishop of the West Saxons Daniel who is yet alive gave mee an account in writing of many things regarding the Ecclesiasticall History of that Province and that of the South-Saxons confining
5. There succeeded in his place Beornred who yet by others is not reckoned among the Mercian Kings because he impiously slew King Ethelbald and uninstly usurped his place from which he was cast by his worthy Successour King Offa. This is breifly thus related by Hoveden In the year of Grace seaven hundred fifty seaven a civill warr was raised in the Kingdom of the Mercians between the usurping Tyrant Beornred and Offa. But coming to a battell Beornred was compelled to fly and Offa by this victory became King 6. Beornred being thus deposed could find no security among the Mercians who all hated him both high and low He seems therefore to have fled into the Kingdom of the Northumbers For twelve years after this wee find him acting the last exploit of his cruelty in that countrey which was the burning of the Citty called Cataract now Catteridge But himself scaped not punishment long for the same year he through the iust iudgment of God perished likewise by fire Thus writes Mathew of Westminster III. CHAP. i 2. Pope Paul's Letter to Egbert King of the Northumbers 3 4 King Egbert becomes a Monk 1. THE same year Pope Steven dying there succeeded in his place Paul first of that name From whom wee find an Epistle not yet published directed to the two Northumbrian Brethren Egbert or Eadbert King of that countrey and Egbert Bishop of York In which he signifies to them how a certain Abbot called Fordred was lately come from thence to Rome where he made his coÌ„plaint to him that whereas a certain Abbessâ— had bestowed three Monasteries upon him the names of which were Staning Frago or Cuchawald and Donemade the said King had violently taken them from him and bestowed them on his Brother the Prince Mol. In case this complaint was true he desired the King to consider how great a crime and how dangerous to his soule it was to invade places dedicated to the service of God taking them from him who was ready to perform that service and bestowing them on another who was wholly immersed in worldly cares 2. What successe this Epistle had it does not appear Onely this is certain that at this time the Kingdom of the Northumbers was full of disquiets The year before this the King with the help of the Picts had taken from the Northern Brittains or Cumbrians the Strong Castle of Dunbritton as he had a little before from the Scotts the Territory of Coyle or Kiâ—e by which means probably his treasure being exhausted he was forced to reward his Brother Mollo's services out of Church revenews However it is not to be doubted but that a King so pious as Egbert was would not resist the Fatherly admonitions of so worthy a Pope 3. An irrefragable proof that he would not persist in such injustice was this that presently after he heroically contemned all worldly glory to serve God in solitude and devotion Which is thus related by Huntingdon with whom generally all other Historiâ—ns agree In the third year of the raign of Kernulf King of the West-Saxons saith he Eadbert King of the Northumbers seeing the unhappy lives and miserable deaths of the two Kings Ethelbald and Sigebert and with them comparing the landabâ—e life and glorious death of his Predecessour Ceolâ—olf he wisely chose the better part which shall never be taken from him For relinquishing his Kingdom which he resigned to his son Osulâ— and receiving a Monasticall Tonsure which would procure for him an eternall Crown cloathing himself likewise with dark simple rayment for which he should afterward receive vestments â—hining with a heavenly splendour he retired into a Monastery This now is the eighth of those Saxon Kings who for the Love of Christ quitted or to speak more truly for the hope of an infinitly more glorious celestiall Kingdom willingly exchanged an earthly throne And no doubt the eight Beatitudes shall be their rewarâ—s which are promised to voluntary Poverty Now the Tonsure which he received is by the Authour of the Epitome of S. Beda's History called the Tonsure of S. Peter from whence some would inferr that he did not become a Monk but a secular Clark But besides that all our Historians almost affirm expressly that he lived afterward and happily dyed in a Monasticall Profession That phrase of the Tonsure of S. Peter signifies that it was not the Scottish but Roman Tonsure which he received and which then was common both to the Seâ—â—lar Clergy and Religious persons also Yet withall that in his Monastery he was adopted to an Eâ—clesiasticall State and order is testified by Hâ—veden 4. Ten years this good King lived in his solitude and poverty after which he received the reâ—ompence of his Piety His memory remained in benediction with posterity and his Name is in our Martyrologe commemorated among the Saints on the eleaventh day of Iune Wee read in the Authour of S. Cuthberts life in Capgrave that there was a great freindship between this good King thâ— famous French King Pipin who likewise sent many Royall presents to him IV. CHAP. 1.2 Of S. Agatha a devout English Abbesse in Germany â— 4 c The Gâ—sts of the Holy Virgin Saint Lioba an Abbesse also there 14 Blasphemies of the Lutheran Centuriators 15.16 c Of Saint Tetta an English Abbesse of Winburn Mistresse of S. Lioba 1. THE same year two Holy Virgins Disciples of S. Boniface happily followed him to Heaven These were S. Agathe and S. Lioba both of them educated in the Monastery of Winburn and both esteemed fitt to be invited out of Brittany to establish Monasticall Discipline and piety in Germany where they were likewise both of them constituted Abbesses of the same Monastery successively 2. The name indeed of S. Agatha is not found among those who at S. Boniface's invitation went into Germany in the year seaven hundred twenty five so that it seems she was sent afterward Little is spoken of her in ancient Writers but only that she was Abbesse of the Monastery of Bischosheim after that S. Lioba had resigned that Office to undertake another nearer to Mentz It is a sufficient Proof of her piety that her Name is commemorated among the Saints on the twenty eighth of Iune 3. But the Name and Sanctity of S. Lioba was much better known in the Church Her Life was first written by Mogon a Monk of Fulda and afterwards better digested by Rodolphus another Monk there at the command of his Abbot Rabanus Maurus And out of him Haraeus thus compendiously recounts her Gests 4. At the time when the Venerable Abbesse Tetta Sister to King Ethelhard Kinsman and successour of Ina in the kingdom of the West-Saxons governed the Monastery of Religious Virgins at a place called Winburn in Dorcetshire there lived in the same Monastery a spirituall daughter of that devout Mother called Lioba Whose Gests my purpose is breifly here to relate 5. The parents of S. Lioba
our Lord appearing in a vision by night to him forbad him And moreover for a sign that our Lord himselfe had formerly dedicated the Church together with the Church-yard he with his finger bored through the Bishops hand which was next day seen by many persons so peirced Afterward the same Bishop by Divine Revelation and upon occasion of the encreasing number of Holy persons there added a Chappell to the East-side of this Church and consecrated it in honour of the Blessed Virgin the Altar of which he adorned with a Saphir of inestimable valew for a perpetuall Memory hereof And least the place or quantity of the former Church by such Additions should come to be forgotten this Pillar was erected in a line drawn by the two Eastern angles of the sayd Church southward which line divides the foresayd Chappell from it Now the Length of it from the sayd line toward the West was sixty feet the Breadth twenty six And the distance of the Center of the sayd Pillar from the middle point between the foresayd angles contained forty eight feet 3. This ancient Inscription carefully recorded by Sir Henry Spelman in his Collection of Councils is notwithstanding censured by him as a thing borrowd from fabulous Legends by which he condemn's his own superfluous curiosity to preserve it And wheras he endeavours by severall reasons to make good his Censure they being prudently examined will appeare insufficient 4. For first of all he doubts whether any Christian Churches at all were erected so early And indeed if by Churches he means such magnificent Structures as were made when the Christian Faith ceased to be persecuted it is certain there were formerly no such But that there were even at Rome it selfe places assign'd for the meeting of Christians to exercise the Duties and Rites of their Religion this is attested by all Ecclesiasticall Histories 5. Again he positively affirms that if there were any Churches yet that they were not encompassed with ground for buriall no mention occurring of any such before the time of S. Cuthbert and the Roman laws forbidding burial within Cities But the former allegation is a manifest mistake for long before S. Cuthberts dayes King Ethelbert our first Converted King and S. Augustin our first Apostle were buried in the Church of S. Peter and S. Paul And Constantin the first Christian Emperour was buried among the Relicks and and bones of the Apostles and Martyrs Hereupon S. Augustin and S. Maximus Taurinensis shew that it was usually the desire of ancient Christians to joyn their Sepulchers to those of Saints and Martyrs as expecting great security to their soules thereby And as for the old Roman Law forbidding buriall within Citties it was long before this antiquated And however Glastonbury in those days was far from being a Citty or even a Village it was rather a mere desart and solitude Therfore without any breach of the Roman Law our Lord might provide for S. Ioseph a place of buriall who had before lent him his own Sepulcher 6. But besid's this he excepts against the Rite of Consecrating Churches mention'd in this Inscription which he thinks to be of a far later date And no doubt many ceremonies and solemnities were by the Church added to that Rite in following Ages But that generally the houses in which Christians in the Primitive times met for the exercise of their Religion were by some Ceremonies dedicated to that use as by Erecting a Title fixing a Crosse c the most ancient Records of the Church doe testify 7. Lastly that which most displeases Sir Henry Spelman is the Dedication of this Church to the Honour of the Blessed Virgin a Devotion he thinks not in use till severall ages following Notwithstanding that even in this very age this was not the only Example of such a Veneration exhibited to the most Holy Virgin Mother of our Lord the ancient Churches of Spain will assure us which by a Tradition universally received among them attested in all their Liturgies severall of their Councils relate that there were even from the first entrance of Christianity into that Kingdom several Churches erected to her honour Among which the most famous is that Temple at Saragoça called del Pilar or of the Pillar celebrated above a thousand years since by S. Maximus Bishop of that Citty who composed severall Hymns to celebrate that most venerable house called Angelical because the Pillar on which her statue was fixed was brought thither by the ministery Angels 8. The foresayd Inscription therfore containing litle more then what hath been justifyed by Witnesses of great authority S. Patrick and S. David ought to enioy its title to our beleife the substance of it not having been questiond for above a thousand years but on the contrary admitted in Councills confirm'd by ancient Records and Charters esteem'd by the whole state of this Kingdom so authentick that to honour that most venerable Church and in gratitude to our common Patron the Founder of it possessions Gifts and ornaments of inestimable valew have in all Ages been offred IX CHAP. 1. King Marius succeed's Arviragus 2.3 c. In his time is the first mention of the Picts who they were and why so called 1. ABout ten years after S. Ioseph's entrance into Brittany King Arviragus dying his son Marius succeeded him in the Kingdom resembling his Father as in courage and other Princely vertues so likewise in his kindnes to these Holy strangers for he not only confirm'd Arviragus his liberality to them but moreover extended his own as we read in Capgrave 2. In this Kings time we first find any mention made of the Picts as if they were a Nation in the Northern parts of Brittany distinct from the Brittains Mathew a Monk of Westminster sirnamed Florilegus thus writes of them In the seaventy fifth yeare of Grace saith he Roderick King of the Picts coming out of Scythia landed in the Northern coast of Brittany and began to wast that Province But Marius King of the Brittains meeting him in warlike manner slew him And afterwards gave unto the conquered people which remain'd alive that part of Albany which is called Catenes a desart uninhabited countey 3. In like manner S. Beda thus relates the coming of the Picts into Brittany In the beginning says he this Island was inhabited only by the Brittains from whom it took its name And they enioying the possession of the greatest part of the Island beginning from the Southern parts it hapned that a certain Nation called Picts as the report is coming out of Scythia adventured to Sea in long boats not many in number and being toss'd by tempests beyond the coasts of Brittany came into Ireland entring into the Northern parts of it and finding in inhabited by a Nation call'd Scots desired of them permission to plant themselves there but were refused Now Ireland is of all Islands next to Brittany the
give his iudgment on the matter made a most holy and religious Decree For he commanded that the Episcopall house should be given to those to whom the Christians of Italy and Bishops of the Citty of Rome should by their letters assign it And thus at last Paulus to his great shame and infamy was by the authority of the Secular supreme Power entirely expelled from his Church THE SIXTH BOOK OF THE CHVRCH-HISTORY OF BRITTANY I. CHAP. 1.2 Constantius his first Expedition into Brittany 3. He was then only a Roman Senatour 4. He is received peaceably by the Brittains 5.6 c. He associates himself with Coëlus a Brittish Prince and marries his daughter Helena 1. THERE are mention'd in Story two Voyages of Constantius Chlorus into Brittany The first was now in the year of Grace two hundred seaventy four and the fourth of Aurelianus his raign presently after Tetricus had submitted to him in Spain The other was almost twenty years after when Carausius in Brittany took on him the Title of Emperour against whom he was sent Now for want of distinguishing these two Voyages great confusion has been brought into the History of Constantius and his Son Constantin by Grecian Writers as shall hereafter appear 2. Concerning this first Expedition Baronius in a discourse proving his son Constantin to have been born in Brittany thus writes This hapned in the time of the Emperour Aurelianus by whom Constantius illisstrious for the fresh memory of the Emperour Claudius to whom he was allyed was sent with an Army into Brittany to the end he might contain that Nation frequently accustomed to tumults in their duty and fidelity to the Emperour 3. Suitably hereto we read in the life of S. Helena That the Romans taking into consideration the dammage they had receiv'd by the losse of the Kingdom of Brittany which always adhered to the interests of such Tyrants in Gaule as had usurped the Title of Emperours such were Posihumius Tetricus c sent thither the Senatour Constantius with authority who had lately subdued Spain unto them a man wise courageous and beyond any other zealous to enlarge the Majesty of the Empire Constantius therfore at his first arrivall into Brittany was not Emperour nor so much as Caesar that is deputed to succeed in the Empire but simply a Patritian and Senatour This not being observ'd by certain Authours has occasion'd great obscurity in history and given advantage to some Greekish Writers to entitle other Provinces to the Birth of Constantin 4. Constantius being arriv'd in Brittany was beyond expectation with all quietnes and submission receiv'd as the Emperours Lieutenant both by the Brittains and Romans That which may be supposed to have been the principall cause of such compliance in the Brittains was the Religion profess'd by them which taught them as to yeild Faith and worship to Christ so also their duty and obedience to Caesar that is to Aurelianus universally acknowledged the only lawfull Emperour The Romans likewise in Brittany being but few and withall having among them no Generall Officer For Tetricus whom they formerly obeyd had newly deposed himselfe they had but small encouragement to resist a Generall so famous as Constantius guarded by an Army lately victorious 5. To such a quiet reception of him the many vertuous qualities of Constantius no doubt much contributed The which we find celebrated by Eumenius a Rhetorician of these times in a Panegyricall oration pronounced to his son Constantin By considering the passages wherof we may be better directed to a view of the state of these times then by almost any succeeding Historians The clause therin referring to our present subiect is this What shall I speak sayes he concerning your Fathers recovery of Brittany The sea was so calme when he passd it as if being astonish'd at the burden it caried it had lost all its motions And when he aborded the Island victory did rather expect him there then accompany him thither What shall I say of his clemency and mercy by which he forbore to insult over those whom he had conquered What of his iustice by which he restored all dammages to those which had been pillaged What of his Providence by which having strengthned him self with associations he so behaved himself in the exercise of his iurisdiction that those who had formerly been treated as slaves were made happy by a liberty restored to them and those who had been guilty of crimes were by forbearing of punishment moved to repentance 6. Now wheras the Oratour here mentions associations made by Constantius with the Brittains it is most probable that he reflected on the freindship and affinity contracted by him wich such Princes as were then of power in the Island among which the most eminent was Coellus Prince of the Trinobantes and Iceni of whom we spoke before To him therfore did he in a particular manner apply himselfe and not only induced him to submit to Aurelianus and renew his former tribute but moreover to make the league more inviolable and to endear the minds and affections of the Brittains to himself he demanded affinity of that Prince and espoused his only daughter S. Helena then a Virgin All this is confirmed by an ancient Poet whose verses the learned Bishop Vsher cites from Ioannes de Garlandia 7. The same likewise is recorded in the life of S. Helena extant in Cap-grave to this effect Moreover Coël King of the Brittans and Father of Helena assoon as he was informed of Constantius his arrivall fearing to make war with a person so famous for many noble victories he directed Embassadours to him to demand peace and to promise subiection upon those terms that he should still enioy the possession of his Principality paying the accustomed tribut To these conditions Constantius agreed and having demanded hostages confirmed a peace With him Not long after a greivous sicknes seised on Coël of which in a short time he dyed After whose death Constantius having maried the beautifull Princesse Helena took possession of his Principality 8. To this effect doe our ancient Records relate Constantius his first expedition into Brittany and the consequences of it And hereto doe subscribe the most learned Historians of the Western Church in opposition to the fables grounded on manifest mistakes which some Writers of the Greek Church have publish'd which shall shortly be examined and refuted II. CHAP. 1.2 The Birth of Constantin in Brittany 3.4 5. A Controuersy about the place of his birth 1. THE year after the happy mariage between Constantius then only a Roman Senatour and Helena in Brittany was born Constantin afterward worthily sirnamed the Great not only for his Victories over severall Tyrants and reducing the Roman Empire to a peaceable and flourishing state but principally for destroying the Empire of Sathan and advancing the Kingdom af God over Idolatry and all kinds of impious superstitions At this time there sate in the Chair of
S. Peter Eutychianus the successour of Pope Foelix who immediatly followed S. Dionysius And in this year were Consuls Aurelianus and Bassus 2 That Constantin was born this year appears evidently out of Eusebius an Authour familiarly known to him who in the first Book of Constantin's life says That God continued his raign the space of more then thirty years that is thirty two years and a few months as he saies in another Book and that the said number being doubled was the measure of the years of his life Now the common opinion of Chronologists being that he dyed in the year of Grace three hundred thirty seaven since Eusebius allows to his age little above sixty two years it will follow that his birth was in this year 3. The speciall relation we have to this glorious Prince will deserue our inquiry into the place likewise of his birth concerning which there is some disagreement among Historians For besides Authours of of good esteem as Ferreolus Locrius and Thomas Boziâ—s the publick Oratours sent from our Kings to the Councills of Constance and Basil positively affirm that he was born at York in a place called Pertenna which B. Vsher interprets to be the Colledge of Vicars attending the Quire at this day called Bederne which heretofore was a part of the Emperours Palace And certain it is that in following times Constantius had his cheif residence there where at last he also dyed 4. Others there are which assign London for the place of his birth as William Stevenson in his Description of London grounding their opinion probably on this for that afterward at the request of his Mother Helena he caused London to be compass'd about with a wall of stone and brick as Camden affirms Whereas Henry of Huntingdon and Simon of Durham report Saint Helena her self to be authour of that work which saith B. Vsher is confirm'd by a great number of Medalls stamp'd with her image which have frrequently been found under the said walls But all this is no proof at all that Constantin was born there 5. It is most probable that he was born as his Mother before had been at Câ—lâ—qestor about which also she built a wall For this was the Citty where her Father usually resided and where Constantius his affairs at this time cheifly lay For in the Northern parts there were as yet no troubles at all it will be almost twenty years before Constantius toward the end of his life be called into those Provinces upon occasion of sedition among the Caledâ—nian Brittains III. CHAP. 1.2 c. The relation of Nicephorus c. touching Constantins birth in Bithynia confâ—ted 1. WHatsoever hath been hitherto written out of approved Authours either touching Saint Helena's quality birth or countrey or Constantins originall is contradicted especially by some Greek Historians particularly Cedrenus and Nicephorus to whose authority though of no moment considering both their manifest fabulousnes in other matters their contradicting one another in this and the latenes of their writing yet some learned Authours of our Age doe deferr particularly Lipsius a person eminently skill'd in all Antiquities 2. The relation given by Nicephorus touching the mariage of Constantius with Helena is this The Roman Empire says he having been cruelly wasted by the Persians Parthians Sarmatians and other bordering Nations Diocletian and Maximianus then Emperours sent Constantius call'd by him Constans as their Embassadour to the Persian King to pacify him with kind speeches and gifts Constantius in his way thither putt in at a haven called Drepanum in Bithynia in the bay of Nicomedia Where to satisfy his lust his host prostituted his own daughter a maid of great beauty to whom Constantius gave for reward his royall vesture embroydered with purple The same night upon occasion of a wonderfull vision Constantius gave a strict châ—â—ge to the maids father that he should not permitt her to be touchd by any other and that he should with all care see the child well educated because sayd he in my sleep I saw a sun against nature rising from the westhern sea Having then perform'd his Embassy he return'd to Rome another way where he was presently created Caesar together with Galerius and not long after they were both of them Emperours c. 3. This story of Nicephorus saith the Illustrious Cardinall Baronius may by many unanswerable arguments be confuted being evidently contrary to certain Chronology For if Constantin was born when his father was created Caesar which was in the year of Grace two hundred ninety two it will necessarily follow that he was but fourteen years old when he was proclamed Emperour wheras by Eusebius his account who was inwardly known to him he was at least seaventeen years old when his Father was first design'd Caesar and above thirty at the beginning of his own raign It is very probable therfore that Nicephorus mistook Bithynia for Brittany and because afterward the Town call'd Drepanum was beautified by Constantin and from his Mother call'd Helenepolis therfore he fancied it to be the place of her birth Whereas besides many Authours of good credit the Gallican Oratour who pronounc'd a solemn Panegyrick at the mariage of Constantin and Fausta the daughter of Maximian saith in expresse words that he ennobled Brittany with his birth 4 Notwithstanding in confirmation of Nicephorus his relation at least for as much as concerns the exclusion of Brittany from being the place of Constantins birth the learned Lipsius adioyns a testimony of Iulius Firmicus Maternus a writer of those very times whose words are Our Lord Augustus Emperour of the whole world the Pious happy and wise Prince Constantin the greatest the Son of late Deified Constantin of most happy and venerable memory who by the propitious favour of God was elected to free the world from tyrannicall excesses and domesticall seditions that so the deformity of slavery being taken away we might enioy the blessing of a secure liberty and shake from our weary necks the yoak of captivity a Prince who whilst he fought for our freedom was never deserted by fortune though otherwise most instable in affairs of Warr He was born at Naisus a Citty of Illyricum and from his almost infant years managed the stern of the Commonwealth which authority having fortunatly obtain'd he with wholesom moderation governs the Roman world This noble Character Lipsius will needs apply to Constantin the Great and consequently affirms that he was born far from Brittany at Naisus a Citty of Illiricum or Dardania confining to Thrace 5. But as M. Camden in an Epistle to Lipsius declares which is further strongly confirm'd by the R. F. Michael Alford a learned Iesuit of our Nation it is evident that Firmicus published his Book during the raign of Constantius Son of Constantin the Great as appears by his dedicating it to Mavortius Lollianus by the Title of Proconsul who was Consul in the eighteenth year of Constantius So