Church History of Britain
3. Infinite are the Deductions, and derived Consequences of Pelagius his Errors.
1. That a man might be saved without God's Grace, by his own Merits and Free-will.
2. That Infants were born without Original Sin, and were as innocent as Adam, before his Fall.
3. That they were Baptized not to be freed from Sin, but thereby to be adopted into the Kingdom of God.
4. That Adam died not by reason of his Sin, but by the condition of Nature; and that he should have died albeit he had not sinned.
Here to recount the learned Works of Fathers written, their pious Sermons preached, passionate Epistles sent, private Conferences entertained, public Disputations held, Provincial Synods summoned, General Councils called, wholesome Canons made to confute and condemn these Opinions, under the name of Pelagius, or his Scholar Caelestius, would amount to a Volume fitter for a Porters back to bear, then a Scholars Brains to peruse. I decline the Employment, both as over-painful, and nothing proper to our Business in hand, (fearing to cut my Fingers, if I put my Sickle into other men's Corn;) these things being transacted beyond the Seas, and not belonging to the British History. The rather, because it cannot be proved that Pelag us in person ever dispersed his Poison in this Island, but ranging abroad, (perchance because this False Prophet counted himself without honor in his own Country) had his Emissaries here, and principally Agricola, the Son of Severian a Bishop.
4. It is incredible, how speedily and generally the Infection spread by his preaching, advantaged, no doubt, by the Ignorance and Lazinesse of the British Bishops, in those days, none of the deepest Divines, or most learned Clerks, as having little care, and less comfort to study, living in a distracted State: and those that feel practical Discords, will have little joy to busy themselves with controversial Divinity. However, herein their Discretion is to be commended, that finding their own Forces too feeble to encounter so great a Foe, they craved the Assistance of Foreigners out of France, and sent for Germane, Bishop of Auxerre, and Lupus, Bishop of Troyes: not being of their envious and proud Disposition, who had rather suffer a Good Cause to fall, then to borrow Supporters to hold it up, lest thereby they disgrace themselves, confessing their own Insufficiency, and preferring the Ability of others. The two Bishops cheerfully embraced the Employment, and undertook the Journey, no whit discouraged with the length of the Way, danger of the Sea, and badness of the Winter; seeing all Weathers is fair to a willing mind, and Opportunity to do good is the greatest Preferment which a humble heart doth desire. This Lupus was Brother to Vincentius Lirinensis, Husband to Pimeniola, the Sister of Hilary, Arch-Bishop of Arles; one of such Learning and Sanctity, that a grave Author of those times styleth him a Father of Fathers, and Bishop of Bishops; yea another James of that Age. And yet in this Employment he was but a Second to GERMANE the Principal; and both of them, like PAUL and BARNABAS, jointly advanced the Design.
5. Coming into Britain, with their constant Labors they confirmed the Orthodox, and reclaimed the Erroneous, preaching openly in Fields and Highwayes. As the Kings Presence makes a Court, so their's did a Church, of any Place; their Congregation being bounded with no other Walls, then the Preacher 's voice, and extending as far as he could intelligibly be heard. As for their formal Disputation with the Pelagian Doctors, take it from the Pen of Bede, and Mouth of Stapleton translating him.
6. The Authors and head Professors of heretical Error, lay lurking all this while, and like the wicked Spirites, much spighted to see the People daily to fall from them. At length after long advisement used, they taketh upon them to try the matter by open Disputation; which being agreed upon, they come forth richly appointed, gorgiously apparaled, accompanied with a number of flattering favors, having leifer to commit their Cause to open disputting, then to seem to the people, whom they had subverted, to have nothing to say in the defense thereof. Thether resorted a great Multitude of people, with their Wives and Children. The People was present both to see, and judge the matter: the Parties there were far unleke of Condition. In the one side was the Faith, on the other was presumption; on the one side Meekness, on the other Pride; on the one side Pelagius, on the other Christ. First of all the blessed Prist Germanus and Lupus gave their Adversaries leave to speak, which vainly occupied both the time and ears of the People with naked words. But after the Reverend Bishops poored out their flowing words, confirmed with Scriptures out of the Gospels and Apostles, they joined with their own words, the words of God, and after they had said their own mind, they read other men's mind's upon the same. Thus the Vanite of Heretics is convicted, and Falssehed is confuted, sso that at every objection they were forced in effect to confess their Error, not being able to Answer them. The People had much to do to keep their hands from them yet shown their Judgment by their Clamours.
7. A Conference every way admirable. First, in the Opponents, who came forth gallantly, as ante-dating the Conquest, and bringing the Spoils of their Victory with them. But gay Cloaths are no Armor for a Combat. Secondly, In the Defendents of the Truth, appealing to no unwritten Traditions, but to the Scriptures of the Gospels and Apostles: because the point of Grace controverted, appeared most plainly in the New Testament. Thirdly, In the Auditors, or, as they are called, the Judges, Men Women, and Children. Wonder not at this Foeminine Auditory, seeing they were as capable of the Antidote as of the Poison: and no doubt the Pelagians had formerly (as other Heretics) crept into houses to seduce silly Women: and therefore now the Plaister must be as broad as the Sore. As for Children, we know who it was that said, Suffer little Children to come unto me, and forbid them not, &c. But here, though called Children in Relation to their Parents, they might be in good Age and capacity of understanding; or if they were little ones indeed, flocking out of fashion in a general Concourse, to see ese men speek Divine Mysteries, they could not hereafter, when grown old, date their Remembrance from a more remarkable Epoche. See we here that in these times, the Laity were so well acquainted with God's Word, that they could competently judge, what was or was not spoken in Proportion thereunto. Lastly and chiefly, In the Success of this Conference. For though generally such public Disputations do make more Noise then take Effect, (because the obstinate maintainers of Error come with their Tongues tipped with Clamorousnesse, as their Proselyte Auditors do with Ears stopped with Prejudice,) yet this meeting, by God's Blessing, was marvelously powerful to establish and convert the People. But here a main Difficulty is by Authors left wholly untouchit, namely in what Language this Conference was entertained, and managed, that Germanus and Lupus, two French Bishops, and Foreigners, could both speak with Fluentnesse, and be understood with Facility. Perchance the ancient Gauls in France, whence these Bishops came, spake still (as they did anciently) one and the self-same Tongue with the Britons, distering rather in Dialect then Language: or, which is more probable, both France and Britain, remaining as yet Roman Provinces, spake a course, vulgar Latin, though invaded with a Mixture of many Base words, as Britain especially, now or near this time, was infested with foreign Barbarous Nations.
8. This Conference was held at S t . Albans, even where at this day a small Chappeli is extant, to the honor of S t . Germane: though Hector Boethius assigns London the Place, adding moreover, that such obstinate Pelagians as would not be reclaimed, were, for their Contumacy, burnt by the Kings Officers. But it will be hard to find any Spark of Fire in Britain, or elsewhere, employed on Heretics in this Age. We may observe that the aforeaid Hector Boethius, and Polydor Virgil (writing the Chronicles, the one of Scotland, the other of England, at the same time,) as they bear the Poetical Names of two Sons of Priamus, so they take to themselves much liberty of Fancy and Fiction in their several Histories.
9. Not long after, the Aid of Germanus and Lupus was implored, and employed an hundred miles off in another service, against the Pagan Picts and Saxons. Here we meet with the first mention of Saxons, being some straggling Volunteers of that Nation, coming over to pillage here of their own accord, not many years before they were solemnly invited hither under Horsus and Hengistus, their Generalls. Germanus, after the Lent well spent, in the Fasting of their Bodies, and Feasting of their Souls (for the people had daily Sermons,) and the solemnity of Easter Festival duly celebrated, wherein he Christened Multitudes of Pagan Converts, in the River Alen, marched with an Army of them, whilst their Baptismal water was scarce wiped from their Bodies, against the aforesaid Enemies, whom he found in the North-East of Wales. Here the Pious Bishop turning Politick Enginier, chose a place of Advantage, being a hollow Dale, surrounded with Hills, near the Village, called at this day by the English Mold, by the British Guidcrue, in Flintshire, where the Field at this day retains the name of M • es Garmen, or Germans Field; the more remarkable, because it hath escaped (as few of this Note and Nature) the exact Observation of Master Camden.
10. Here Germanus placed his men in Ambush, with Instructions, that at a Signall given, they should all shout Hallelujah three times with all their might; which was done accordingly. The Pagans were surprised with the Suddennesse and Loudnesse of such a Sound, much multiplied by the advantage of the Echo, whereby their Fear brought in a false List of their Enemies Number; and rather trusting their Ears then their Eyes, they reckoned their Foes by the increase of the Noise rebounded unto them; and then allowing two Hands for every Mouth, how vast was their Army! But besides the Concavity of the Valleys improving the Sound, God sent a Hollowness into the Hearts of the Pagans: so that their Apprehensions added to their Ears, and Cowardice often resounded the same Shout in their Breasts, till beaten with the Reverberation thereof, without striking a Stroak, they confusedly ran away; and many were drowned for speed, in the River Alen, lately the Christians Font, now the Pagans Grave. Thus a bloodless Victory was gotten, without Sword drawn, consisting of no Fight, but a Fright and a Flight; and that Hallelujah, the Song of the Saints after Conquest achieved, was here the Fore-runner, and Procurer of Victory. So good a Grace, it is to be said both before and after a Battle. Gregory the Great (a grave Author) in his Comment upon Job, makes mention of this Victory, occasioned on those words, Can any understand the noise of his Tabarnacle?
11. Germanus now twice a Conqueror, of Pelagians and Pagans, prepares for his Return, after first he had caused the Tomb of S t . Alban to be opened, and therein deposited the Relics of many Saints, which he brought over with him, conceiving it fit (as he said) that their Corpses should sleep in the same Grave, whose Souls rested in the same Heaven. In lieu of what he left behind him, (Exchange is no Robbery,) he carried along with him some of S t . Alban 's Dust, wherein Spots of the Martyr 's Blood were as fair and fresh, as if shed but yesterday. But what most concerns S t . Alban 's Monks to stickle in, some report German to have carried the Body of Alban to Rome: whence some hundred years after, the Empresse to Otho the second brought it to Colen, where, at this day, they maintain his uncorrupted Body to be enshrined: The Monks of Eli, in Cambridge-shire, pretending to the same; as also do those of Ottonium, or Osell, in Denmark. Thus, as Metius Suffetius the Roman was drawn alive by Horses four ways: like Violence is offered to the Dead Body of Alban, plucked to four several places by importunate Competitours; only with this Difference, that the Former was mangled into Quarters, whereas here each place pretends to have him whole and entire, not abating one Hair of his Beard. Nor know I how to reconcile them, except any of them dare say, though without show of Probability, that as the River in Paradise went out of Eden, from whence it was parted and became into four Heads; Alban in like manner, when dead, had the same Quality, of one to be multiplied into four Bodies.
12. Now after Germanus and Lupus were returned home into their native Country, Pelagianism began to sprout again in Britain. An Accident not so strange to him that considers, how quickly an Error much of kin thereunto grew up amongst the Galatians, presently on Paul 's departure. I marvel (said he) that you are so soon removed from him, that called you unto the Grace of Christ, unto another Gospel. S t . Paul's marvelling may make us marvel the less, seeing that Wonder which hath a Precedent is not so great a Wonder. Here we may sadly behold the great Pronenesse of men to go astray, whose hearts by nature cold in Goodness, will burn no longer then they are blown. To suppress this Heresy, Germanus is solicited to make a second Voiage into Britain: which he did accordingly, accompanied with his Partner Severus, because Lupus his former Companion was otherwise employed. Hereupon a prime Poet of his Age, makes this Apostrophe unto S t . German:
13. He also called a Synod, wherein those damnable Doctrines were condemned: as also the Incestuous Marriage of VORTIGER King of Britain, (a wicked Prince, in whom all the Dregs of his vicious Auncestors were settled,) who had took his own Daughter to Wife. And yet of this unlawful Copulation, a pious Son, S t . Faustus, was born: to show that no Cross-bar of Bastandy, though doubled with Incest, can bolt Grace out of that Heart, wherein God will have it to enter. Germanus having settled Britain in good Order, went back to his own Country, where presently upon his return he died; as God useth to send his Servants to Bed, when they have done all their Work: and by God's blessing on his Endeavors, that Heresy was so cut down in Britain, that it never generally grew up again.
14. Mean time the South of this Island was in a woeful condition, caused by the daily Incursions of the Picts. As for the Picts Wall built to restrain them, it being a better Limit then Fortification, served rather to define then defend the Roman Empire: and useless is the strongest Wall of Stone, when it hath Stocks only upon it: such was the Scottish Lazinesse of the Britons to man it; a Nation at this time given over to all manner of Sin, insomuch as Gildas their Country-man calls them Aetatis Atramentum, the Inke of the Age. And though God did daily correct them with Inroads of Pagans, yet like restife Horses, they went the worse for Beating. And now the Land being exhausted of the Flower of her Chivalry, (transported and disposed in Roman Garrisons, as far as Judea and Egypt itself) could not make good her ground against the Picts; and was fain to request first Theodosius the younger, then Valentinian the third Roman Emperor, (whose Homagers the British Kings were until this time) for their Assistance. They dispatch Petition after Petition, Embassy on Embassy, representing their woeful estate. Now the Barbarians beat them to the Sea, the Sea repelled them to the Barbarians; and thus bandied betwixt Death and Death, they must either be killed or drowned. They enforced their Request for Aid, with much Earnestness and Importunity; all in vain, seeing Whisperings and Hollowings are like to a Deaf Eare, and no Answer was returned. Had they been as careful in bemoaning their Sins to God, as clamorous to declare their Sufferings to the Roman Emperor, their Requests in Heaven had been as graciously received, as their Petitions on Earth were carelessly rejected.
15. What might be the Cause of this Neglect? Had the Imperial Crown so many Flowers, that it might afford to scatter some of them? Was Britain grown inconsiderable, formerly worth the Conquering, now not worth the Keeping? or was it because they conceived the Britons Need not so much as was pretended; and Aid is an Alms ill-bestowed on those Beggars, who are lame of Lazinesse, and will not work for their Living? Or was the Service accounted desperate; and no wise Physician will willingly undertake a Disease which he conceives incurable? The plain truth is, the Roman Empire now grown Ruinous, could not repair it's out-Rooms, and was fain to let them fall down to maintain the rest; and like Fencers, receiving a blow on their Leg to save their Head, exposed the Remote Countries of Spain, France, and Britain, to the Spoil of Pagans, to secure the Eastern Countries, near CONSTANTINOPLE the Seat of the Empire.
16. Here Vortiger, forsaken of God and man, and left to himself, (Malice could not wish him a worse Adviser) resolves on a desperate Project, to call in the Pagan Saxons out of Germany for his Assistance, under Horsus and Hengistus their Captains. Over they come at first but in three great Ships, (a small Earnest will serve to bind a great Bargain:) first possessing the Island of Thanet in Kent; but following afterwards in such Swarms, that quickly they grew formidable to him that invited them over, of Guests turning Sojourners, then In mates, and lastly Land-lords, till they had dispossessed the Britons of the best of the Island: the entertaining of mercenary Soldiers, being like the administering of Quick-silver to one in Hiaca Passio; a Receipt not so properly prescribed by the Physician to the Patient, as by Necessity to the Physician. If hired Aid do on a sudden the Work they are sent for, and so have a present Passage to be discharged, sovereign use may be made of them: otherwise if long tarrying, they will eat the Entralls, and corrode the Bowells of that State which entertains them; as here it came to pass.
17. For soon after the Saxons erected seven Kingdoms in Britain: And because their several Limits conduce much to the clear understanding of the following History, and we for the present are well at Leisure, we will present the Reader with the Description of their several Principalities. The Partition was made by mutual Consent, thus far forth, that every King caught what he could, and kept what he caught; and there being amongst them a Parity of high-spirited Princes, (who more prized an absolute Sovereignty over a little, then a Propriety with Subjection in never so much,) they erected seven several Kingdoms, in little more then but the third part of this Island: (A thing which will seem no wonder to him, who hath read how the little Land of CANAAN found room at the same time for one and thirty Kings.) But let us reckon them up.
1. The first was the Kingdom of KENT; which began Anno 4 5 7. under King Hengist. It contained the County of Kent, as it is at this day bounded, without any notable difference. And though this Kingdom was the least of all, (as consisting but of one entire County, without any other addition) yet was it much befriended in the Situation for Traffick with France and Germany. Besides, it being secured on three Sides with Thames and the Sea, and fenced on the fourth with Woods, this made their Kings (naturally defended at home) more considerable in their Impressions on their Neighbors.
2. Of the SOUTH-SAXONS, comprising Sussex and Surry, (both which, till very lately, were under one Sheriff.) And this Kingdom began Anno 491, under King Ella, and was the weakest of all the seven, affording few Kings, and fewer Actions of moment.
3. Of the EAST-SAXONS, comprehending Essex, Middlesex, and so much of Hartfordshire as is under the Bishop of London 's Jurisdiction, whose Diocese is adequate to this Kingdom. A small Ring, if we survey the little Circuit of Ground; but it had a fair Diamond in it, the City of London (though then but a Stripling in Growth) well thriving in Wealth and Greatness. This Kingdom began in Erchenwin about the year 527.
4. Of the EAST-ANGLES, containing Norfolk, Suffolk, Cambridgeshire, with the Isle of Eli, and (as it seems, faith a Reverend Writer) part of Bedfordshire. It began Anno 575, under King Vffa, and lay most exposed to the Cruelty of the Danish Incursions.
5. Of MERCIA: so called, because it lay in the midst of the Island, being the Merches or Limits, on which all the residue of the Kingdoms did bound and border. It began Anno 582. under King Cridda, and contained the whole Counties of Lincoln, Northampton, (with Rutland, then and long since part thereof) Huntingdon, Buckingham, Oxford, Worcester, Warwick, Darby, Nottingham, Leicester, Stafford, and Chester. Besides part of Hereford and Salop (the Remnant whereof was possessed by the Welsh,) Gloucester, Bedford, and Lancaster. In view it was the greatest of all the seven: but it abated the Puissance thereof, because on the West it affronted the Britons, being deadly Enemies; and bordering on so many Kingdoms, the Mercians had work enough at home to shut their own Doors.
6. Of NORTHUMBERLAND, corrival with Mercia in Greatness, (though far inferior in Populousnesse) as to which belonged whatsoever lieth betwixt Humber and Edinburgh-Frith. It was subdivided sometimes into two Kingdoms, of Bernicia and Deira. The later consisted of the Remainder of Lancashire, with the entire Counties of York, Durham, Westmorland, and Cumberland. Bernicia contained Northumberland, with the South of Scotland to Edinburgh. But this Division lasted not long, before both were united together. It began Anno 547, under King Ida.
7. Of the WEST-SAXONS; who possessed Hantshire, Berkshire, Wiltshire, Somerset, Dorset, and Devonshire; part of Cornwall, and Gloucestershire: yea some assign a Moiety of Surrey unto them. This Kingdom began Anno 519, under King Cerdicus, and excelled for plenty of Ports, (on the South and Severn Sea) store of Burroughs, stoutness of active men, (some impute this to the Natural cause of their being hatchit under the warm Wings of the South-West Wind,) which being excellent Wrastlers, gave at last a Fall to all the other Saxon Kingdoms. So that as the seven Streams of Nile loose themselves in the Mid-land Sea, this Heptarchy was at last devoured in the West-Saxons Monarchy.
The reason that there is some difference in Writers in bounding of these several Kingdoms, is, because England being then the constant Cock-pit of War, the Limits of these Kingdoms were in daily motion, sometimes marching forward, sometimes retreating backward, according to variety of Success. We may see what great difference there is, betwixt the Bounds of the Sea at High-water, and at Low-water Mark: and so the same Kingdom was much disproportioned to itself, when extended with the happy Chance of War, and when contracted at a low Ebb of Ill Success. And here we must not forget that amongst these seven Kings, during the Heptarchie, commonly one was most puissant, over-ruling the rest, who styled himself King of the English Nation.
18. But to return to the British Church, and the year of our Lord 449, wherein S t . Patrick, the Apostle of Ireland, is notoriously reported to have come to Glassenbury; where finding twelve old Monks, (Successors to those who were first founded there by Joseph of Arimathea) he, though unwilling, was chosen their Abbot, and lived with them 39 years, observing the Rule of S t . Mark, and his Aegptian Monks: the Order of Benedictines being as yet unborn in the world. Give we here a List of these 12 Monks; withal forewarning the Reader, that for all their harsh Sound, they are so many Saints, least otherwise he should suspect them by the ill noise of their Names to be worse Creatures.
- 1. Brumbam
- 2. Hyregaan
- 3. Brenwall
- 4. Wencreth
- 5. Bantom-meweng
- 6. Adel-wolred
- 7. Lowar
- 8. Wellias
- 9. Breden
- 10. Swelves
- 11. Hinloemius
- 12. Hin.
But know that some of these Names, as the 3. 6. and 9. are pure, plain Saxon words, which renders the rest suspected. So that whosoever it was, that first gave these British Monks such Saxon Names, made more Haste then good Speed, preventing the true Language of that Age.
19. So great was the Credit of S t . Patrick at Glassenbury, that after his Death and Burial there, that Church which formerly was dedicated to the Virgin Mary alone, was in after-Ages jointly consecrated to her and S t . Patrick. A great Presumption: For if it be true, what is reported, that at the first, by direction of the Angel Gabriel, that Church was solely devoted to the Virgin Mary; surely either the same, or some other Angel of equal Power, ought to have ordered the Admission of S t . Patrick to the same, to be matched and impaled with the Blessed Virgin in the Honor thereof. In reference to S t . Patrick 's being at Glassenbur, several Saxon Kings granted large Charters, with great Profits and Privileges to this Place.
20. But now the Spight is, that an unparalleled Critick in Antiquity, leaves this Patrick at this time sweating in the Irish Harvest, having newly converted Lempster to the Faith, and now gone into the province of Munster on the same Occasion. Yea, he denies (and proveth the same) that this Patrick ever lived, or was buried at Glassenbury. But be it known to whom it may concern, that the British are not so over-fond of S t . Patrick, as to ravish him into their Country against his will, and the consent of Time. Yea, S t . Patrick missed as much Honor, in not being at Glassenbury, as Glassenbury hath lost Credit, if he were never there; seeing the British justly set as high a Rate on that Place, as the Irish do on his Person. See but the Glorious Titles (which with small Alteration might serve for Jerusalem itself) given to Glassenbury: and seeing now the Place is for the most part buried in it's own Dust, let none envy these Epithets for the Epitaph thereof.
We are sorry therefore for S t . Patrick 's sake, if he was never there. To salve all, some have found out another Patrick, called Seniour, or Sen Patrick, (a nice difference) equal with the Irish Apostle in Time, and not much inferior in Holiness, who certainly lived at Glassenbury. The plain truth is, that as in the Comoedian, when there were two Amphitruo's, and two Sosia's, they made much fallacious Intricacy, and pleasant Delusion in the eyes of the Spectatours: So there being in this Age two Patricks (others say three) two Merlins, two Gildases, and (that the Homonymy may be as well in Place as in Persons) three Bangors, three Glassenburies, (as Haste or Ignorance in Writers mistake them;) these jumbled together have made a marvelous Confusion in Writers, to the great prejudice of History, where they are not exactly observed.
21. But leaving S t . Patrick, let us try whether we can have better Success with S t . Vrsula, Daughter of Dinoth, or Deo-notus Duke of Cornwall, who in this year is said with eleven thousand Virgins to have sailed over into Little Britain in France, there to be married to the Britons their Country-men, who refused to wed French -women for their Wives: but by foul Weather these Virgins were cast on the French Shore, amongst Pagans, by whom they were cruelly murdered, for refusing to forsake their Religion, or betray their Chastity. Others tell the Story quite contrary; how the aforesaid Vrsula with her Virgin-Army, went to Rome, where she conversed with Pope Cyriacus, her Country-man, and with him returning back into Britain, was murdered by the command of Attila King of the Huns, at Colen, with all the rest of the Virgins, and the aforesaid Pope Cyriacus; whose Name is omitted in the Papal Catalogue, because before his Death he surrendered his place to Anterus his Successor. In which Relation we much commend the even tenor thereof, consisting of so level Lies, that no one swelling Improbability is above the rest; but for matter of Time, Place, and Persons, all passages unlikely alike. We dare not defame Britain, as to suspect but that eleven thousand Christian Virgins, all at once, able to travail, might be found therein: though at this time Paganism prospered in this Land, and Religion was in a low Condition. But what made these Christian Amazons with Vrsula their Penthesilea to go (not to say to gad) to Rome? Surely they were no Daughters of Sarah, which did abide in her tent, but rather Sisters of Dinah, which would go abroad to see foreign Fashions; and therefore their Hard Usage is the less to be pitied. Was it modest for so many Maids to wander by themselves, without a Masculine Guard to protect them? did ever such a Wood of weak Ivy grow alone, without any other Trees to support it? But the City of Colen will not abate us one of the eleven thousand, where their Relics, and Sepulchrall Inscriptions are at this day to be seen. And we may as safely believe that these Virgin-Martyrs lie there entomb'd, as that the Bodies of the three Wise men of the East, commonly called the Three Kings of Colen, which came to visit our Infant-Savior at Bethlehem, are interred in the same City, which the Monks of Colen brag of, and show to Travelers. Besides all this, there is a Town in Barkshire called Maiden-head, which (as many other Churches in Christendom,) was dedicated in memory of their Virginity: which if it be not an Argument strong enough to convert the Reader to the belief of this Story, we must leave him to his Infidelity; that as Tales of Bugbears are made to fright crying Children, so this Story of Vrsula was contrived to befool Credulous men.
22. Nor hath the judicious Reader cause to wonder, that no better account is given of the British Church in this Age, considering the general Persecution by Pagan Saxons. Religion now a days plaid least in sight, hiding itself in Holes; and the Face of the Church was so blubbered with Tears, that she may seem almost to have wept her Eyes out, having lost her Seers, and principal Pastors. Only two prime Preachers appear: Vodine the learned and pious Bishop of London; who taking the confidence to reprove Vortiger the British King, for putting away his lawful Wife, and wedding Rowen, the Heathen daughter of Hengist, was by him most barbarously murdered: The second Gildas Albanius (much ancienter then his name-sake surnamed the Wise) born in Scotland, bred in France, whence returning into the South of Britain, he applied himself to the preaching of Divinity, and reading Liberall Sciences to many Auditors and Scholars at Pepidiauc a Promontory in Pembrokeshire:
23. It happened on a day, as Gildas was in his Sermon, (Reader, whether smiling or frowning, forgive the Digression) a Nun big with child came into the Congregation, whereat the Preacher presently was struck dumb, (would not a Maid's Child amaze any man?) and could proceed no further. Afterward he gave this reason of his Silence, because that Virgin bare in her body an Infant of such signal Sanctity, as far transcended him. Thus as lesser Load-stones are reported to loose their Virtue in the presence of those that are bigger; so Gildas was silenced at the approach of the Welsh S t . David, (being then but Hanse en Keldar,) though afterward, like Zacharias, he recovered his Speech again. Thus fabulous Authors, make this S t . David a Mock- John the Baptist, forceing a fond Parallel betwixt them; where to make the Proportion current, Gildas must be allowed Father to S t . David. But enough; I like this sent so ill, I will follow it no further.
24. Mean time fierce and frequent Fighting betwixt the British and Saxous, about defending and enlarging their Dominions. And although Gildas (and out of him Bede) confess often alternation of Success, yet other Saxon Writers mention not the least Overthrow of their own Side, but constant Conquering: as if their Generals had always buckled on Victory with their Armor. It is almost incredible, that ingenuous men should be so injurious to the Truth, and their own Credits, by Partiality, were it not that the Factions of Modern Pens invite us to the belief thereof; not describing Battels with a Full Face (presenting both Sides) but with a Half Face, advancing their own, and depressing the Atchievements of the Opposite Party. Most true it is, the British got many Victories, especially under hopeful Prince Vortimer, whose Valour was the best Bank against the Saxon Deluge; until broken down by untimely Death, the Pagans generally prevailed, much by their Courage, more by their Treachery.
25. For they invited the British to a Parley and Banquet on Salesbury Plain; where suddenly drawing out their Seaxes, (concealed under their long Coats,) being crooked Swords, the Emblem of their indirect Proceedings, they made their innocent Guests with their blood, pay the Shots of their Entertainment, Here Aurelius Ambrosius is reported to have erected that Monument of Stone-Henge to their mentory.
26. It is contrived in form of a Crown, consisting of three Circles of stones set up Gate-wise; some called Corse-stones, of 12 Tunne, others called Cronets, of 7 Tuns weight: (those haply for greater, and these for inferior Officers:) and one Stone at distance seems to stand Sentinel for the rest. It seems equally impossible that they were bred here, or brought hither, seeing (no navigable water near) such voluminous bulks are unmanageable in Cart or Wagon. As for the Tale of Merlin's conjuring them by Magic out of Ireland, and bringing them aloft in the Skies (what in Charles Wain?) 'tis too ridiculous to be confuted. This hath put Learned men on necessity to conceive them artificall Stones, consolidated of Sand. Stand they there in Defiance of Wind & Weather, (which hath discomposed the method of them) which if made of any Pretious matter (a Bait to tempt Avarice) no doubt long since had been indicted of Superstition; whereas now they are protected by their own Weight & Worthlesness.
27. Vortiger the British King fled into Wales, to his Castle Genereu, impregnable for Situation, which he mann'd and woman'd, (conveying a multitude of his Whores into it,) and there lived surfeiting in Lust, while his Land lay sweltering in Blood. Here Aurelius Ambrosius setting fire on his Castle, burnt him and his to Ashes. This gave occasion to the Report so constantly affirmed by many Authors, (and men are prone to believe Prodigious Deaths, of such as led Licentious Lives) that Vortiger 's Palace, like another Sodom, was burnt by Fire from Heaven. Indeed in a secondary sense it was true; as all Exemplary Punishments, more visibly proceed from Divine Vengeance. But otherwise, the first Raisers of this Fable, did apparent Wrong to the Attribute of God's Truth, in pretending to do extraordinary Right unto his Justice.
28. This Aurelius Ambrosius is said to be extracted of the Roman Race, who having done this Execution on Vortiger the Tyrant, was a singular Champion of the British against their Enemies. One composed of Valour and Religion, wholly employing himself in time of Peace, to raise new Churches, repair old, and endow both: unworthy therefore the Libell of an Italian Author, who on no other Evidence, then his own bare Assertion, traduceth this Ambrosius, to have been a favourer of Judaism, Arianism, Manicheisme, and a Persecuter of the Professors of true Religion. Thus the greatest Virtue is Sanctuary too small to secure any from the pursuit of Slanderous Pens: and thus some humorous Authors, leaving the Road of true Reports, because common, go a Way by themselves of different Relation, so to entitle themselves to more immediate and peculiar Intelligence; as if others, (being only of Truth's Council,) had not received such private Instructions as themselves, being Cabinet-Historians.
29. Leave we this Ambrosius bickering with the Saxons, with interchange of Success, much commended for his Constancy in all Conditions. For sometimes his Valour was the Hammer upon, sometimes his Patience was the Anvil beneath his Enemies; but always he bravely bare up his Spirits: and as the Sun looks biggest on the Earth when he is nearest to set; so he carried it out with the boldest appearance, in the lowest Declination of his Fortune. If we behold the Church in his time, the most visible estate thereof presents itself to us in the Academy, which Dubritius kept, near the River Wye in Monmouthshire. His Father, say some, was unknown; others make him to be son to Pepiau a Petty King in this Age: it being observable, that in this and the next Century, all men eminent for Learning and Religion, are either made without known Fathers, or Sons to Kings (no Mean betwixt these Extremes, as by many instances may appear;) so that such as consider the Narrownesse of the Principality, will admire at the Number of British Princes. This Dubritius taught many Scholars for seven years together, in Human & Divine Learning, (being Himself, in his Life, a Book of Piety of the best Edition for his Pupils to peruse:) amongst whom the chiefest, Theliau, Sampson, Vbelin, Merchiguin, Elguored, &c. for the Reader had better believe then read the Names of the rest, remarkable only for Length, and Hardness, without any other Information. Afterward Dubritius removed to Warwick (haply mistaken for Werwick, a Village some two miles from Cardigan) and from thence it seems returned to Moch-Rhos, that is, the Place of a Hog: because he was admonished, in a Vision in his Sleep, there to build a Chapel or Oratory, where he should find a white Sow lodging with the Hogs. a clean Conceit, and as full of Wit as Devotion. It seems the Friar, Father of this Fable, had read as far as the eighth Book of Virgil 's Aeueids, where the River Tiber, in a Dream, advised Aeneas to erect an Altar, and sacrifice to Juno in the place where he should find the Sow lying with the Pigs; and from this Pagan Hint, was advantaged for a Popish Legend.
30. Here we cannot but renew our former Complaint: and it is some Mitigation to our Misery, (as perchance some Ease to the Reader) if we can but vent our old Grievances in new Expressions: how instead of true History, devoured by Time, prodigious Tales of impudent brazen-faced Monks are obtruded upon us. Thus when the Golden Shields of King Solomon were taken away, Rehoboam substituted Shields of Brasse in their room; though not so Good, perchance more Gawdy, especially to ignorant eyes viewing them at distance, and wanting either the Skill or Opportunity to bring them to the Touch. Amongst which the Tale of Cungarus the Eremite, otherwise called Doc • wyn (but first let the one Man be allowed, before his two Names be admitted:) may challenge a principal place; being reported Son of a Constantinopolitan Emperor, and Luciria his Empresse. A Name un-owned by any Grecian Historians. The best is, that unconscionable Liars, though they most hurt themselves, do the least harm others, whose Loud Ones are both the Poison & the Antidote, seeing no Wise man will believe them. Small Griet and Gravell may choke a man, but that Stone can never stop his Throat, which cannot enter into his Mouth.
31. In very deed, very little at this time was ever reported of Church-matters. For a Drought of Christian Writers (in the Heat of Persecution) caused a Dearth of all History. Now it was that Cerdicus first King of the West-Saxons, having overcome the Britons at Winchester, killed all the Monks belonging to the Church of S t . Amphibalus, & turned the same into a Temple of Idolatry. Also Theon Archbishop of London, seeing the Pagan Saxons to prevail, left his See, and about this time may be presumed to have fled into Wales. I say, about this time. For what Liberty is allowed to Prognosticatours of Weather, to use all favorable Correctives and Qualifications [like to be rain, inclined to rain, somewhat rainy, &c.] the same Latitude we must request, in relating actions past in point of Chronology; his fere temporibus, per haec tempora, circa, circiter, plus minus, &c. And what we take upon Trust in this kind, let the Reader be pleased to charge, not on the Score of our Ignorance, but on the Uncertainty of that Ages Computation. As for S t . Petrock, Son to the King of Cumberland, we remit him to the next Age, because though Budding in this, full Blown in the next Century.
32. This Age is assigned by Authors for that Famous Ambrose Merlin (differing from Sylvester Merlin the Scot) though it be doubtful whether ever such a man in rerum natura; it being suspicious,
First, Because he is reported born at Caer-merthen, & that City so denominated from him. Whereas it is called Maridunum by Ptolemy many years before. Thus it is ominous to begin with a Lie.
Secondly, Because it was said his Mother was a Nun, got with Child by a Devil in the form of an Incubus; perchance such a one as Chaucer describes.
It seems, that as Vestall Virgins, when they had stolen a Great Belly, used to entitle some Deity to the getting of their Child, (so did the Mother of Romulus and Remus,) whereby they both saved themselves from Shame, & gained Reputation: so Nuns in this Age, when with child, unable to persuade people (as the Poets feign of the Spanish Mares) that they were impregnated by the Wind alone, made the World believe that some Spirit had consorted with them. This makes the whole Story of Merlin very doubtful; and as for all his Miracles & Prophesyes, they sink with the Subject. For sure the same Hand which made the Puppet, gave it all it's Motions, and suited his Person with Properties accordingly. May the Reader be pleased to take notice of three ancient British Writers.
1. Aquila Septonius, or the Eagle of Shaftsbury, whether He or She.
2. Perdix Praesagus, or Partridge the prophesier.
3. Merlin Ambrose.
All three Birds of a Feather, and perchance hatched in the same Nest of ignorant Credulity: nor can I meet with a fourth to make up the Messe, except it be the Arabian Phoenix. But because it is a Task too great for a Giant, to encounter a received Tradition, let Merlin be left in a Twi-light as we found him. And surely no judicious man will censure the Mention of Merlin (whose Magicall Pranks and Conjurations are so frequent in our Sories) to be a Deviation from the History of the Church, who hath read both of Simon Magus, and Elymas the Sorcerer in the Acts of the Apostles.
THE SIXTH CENTURY.
To Douse Fuller of Hampshire, Esquire.
I Cannot say certainly of you as Naomi did of Boaz, He is near of kin unto us, having no Assurance (though great Probability) of Alliance unto you. However, Sir, if you shall be pleased in Courtesy to account me your Kinsman, I will endeavor that (as it will be an Honor to me) it may be to you no Disgrace.
1. QUestionlesse we shall not be accounted Trespassers, though only Ecclesiastical Business be our right Road, to go a little in the By-way of State-matters, because leading the shortest Passage for the present to our Church-story. Most miserable at this time was the British Common-wealth, crowded up into barren Corners, whilst their Enemies, the Pagan Saxons, possessed the East and South; if not the greatest, the best part of the Island. Much ado had Vter Pen-dragon, the British King, with all the sinews of his Care and Courage, to keep his disjointed Kingdom together: whose only desire was to prolong the Life, it being above his hopes to procure the Health of that languishing State. And though sometimes the Britons got the better, yet one may say, their Victories were spent before they were gained; being so far behind-hand before, that their Conquest made no Shew, swallowed up in the discharging of old Arrearages. Needs then must Religion now in Britain be in a doleful condition; For he who expects a flourishing Church in a fading Common-wealth, let him try whether one side of his Face can smile, when the other is pinched.
2. Pen-dragon dying, left the British Kingdom to Arthur his Son, so famous in History, that he is counted one of the Nine Worthies: and it is more then comes to the Proportion of Britain, that amongst but Nine in the whole World, Two should prove Natives of this Island, Constantine and Arthur. This later was the British Hector, who could not defend that Troy, which was designed to destruction: and it soundeth much to his Honor, that perceiving his Country condemned by God's Justice to Ruin, he could procure a Reprieve, though not prevail for the Pardon thereof. More unhappy was he after his Death, Hyperbolicall Monks so advancing his Victories, above all reach of Belief, that the twelve pitchit Battels of Arthur, wherein he conquered the Pagan Saxons, find no more credit then the twelve Labors of Hercules. Belike the Monks hoped to pass their Lies for current, because countenanced with the mixture of some Truths; whereas the contrary came to pass, and the very Truths which they have written of him are discredited, because found in company with so many Lies. Insomuch that learned Leland is put to it, to make a Book for the asserting of Arthur. Many are unsettled about him, because Gildas his Country-man (living much about his Age) makes no mention of him: though such may be something satisfied, if considering, the principal Intent of that Querulous Author is not to praise, but to reprove, not greatly to grace, but justly to shame his Country; his Book being a bare Black Bill of the Sins and Sufferings, Monsters and Tyrants of Britain, keeping no Catalogue of the Worthies of this Island; so that neither Lucius, Constantine, nor Arthur are once named by him. But the best evidence that once Arthur lived in Britain is, because it is certain he died in Britain, as appeared undeniably by his Corps, Coffin and Epitaph, taken up out of his Monument in Glassenbury, in the reign of King Henry the second, whereof many Persons of Quality were eye-witnesses.
3. The entire Body of the British Church at this time was in Wales, where Banchor on the North, and Caer-lion (on Vsk, in Monmouthshire) on the South, were the two Eyes thereof, for Learning and Religion. The later had in it the Court of King Arthur, the See of an Arch-Bishop, a College of 200 Philosophers, who therein studied Astronomy, and was a Populous place, of great extent. But Cities, as well as their Builders, are mortal: it is reduced at this day to a small Village. But as Aged Parents content and comfort themselves in beholding their Children, wherein their Memories will be continued after their Death; so Caer-lion is not a little delighted to see herself still survive in her Daughter Newport, a neighbouring Town raised out of the Ruines of her Mother. Whilst the other stood in Prime, there was scarce an Eminent man, who did not touch here for his Education; whom we will reckon in order, the rather, because all the Church-History of this Age seems confined to some principal Persons. Dubritius afore-mentioned was the Father and Founder of them all, late Bishop of Landaffe, now Arch-Bishop of Caer-lion, a great Champion of the Truth against Pelagius; and he had the honor here to crown two Kings, Vter and Arthur. Being very old, he resigned his Arch-bishopric to David, his Scholar; and that he might be more able and active to wrestle with Death, he stripped himself out of all worldly employment, and became an Anchoret, in the Island of Bardsey. Six hundred years after, (namely May the 20, 1120) his Bones were translated to Landaffe, and by Urban, Bishop thereof, buried in the Church, towards the North side thereof.
4. David, the next Arch-Bishop, of Royal Extraction, was Uncle to King Arthur. He privately studied the Scriptures 10 years, before he would presume to preach, and always carried the Gospels about him. He kept a Synod against the Pelagian Error (a second Edition whereof was set forth in his time) and confirmed many wavering Souls in the Faith. By leave obtained from King Arthur, he removed the Archiepiscopall Seat from Caer-lion to Menevea, now called S t . David's, in Pembrokeshire. In which exchange his Devotion is rather to be admired, then his Discretion to be commended; leaving a Fruitful Soil, for a bleach Barren place; though the worse it was, the better for his purpose, being a great promoter of a Monastical life. And though the place was much exposed to the Rapine of Pirates, yet this Holy man laid up his heavenly Treasure, where Thieves do not break through, nor steal.
5. Yet I am sensible that I have spent, to my shame, so much precious time in reading the Legend of his Life, that I will not willfully double my guiltiness in writing the same, and tempt the Reader to offend in like nature. This Miracle I cannot omit. David one day was preaching in an open Field to the Multitude, and could not be well seen because of the Concourse; (though they make him four Cubits high, a man and half in Stature;) when behold the Earth, whereon he stood, officiously heaving it self up, mounted him to a competent Visibility above all his Audience. Whereas as our Savior himself, when he taught the people, was pleased to choose a Mountain, making use of the advantage of Nature, without improving his Miraculous Power. He died aged 146 years, on the first of March, still celebrated by the Welsh with wearing of a Leek; perchance to perpetuate the memory of his Abstinence, whose contented mind made many a savoury Meal on such Roots of the Earth.
6. A wonder it is to see how many Methusalahs (extreme Aged men) these times did produce. S t . Patrick died aged 122 Sampson aged 120. David 146. Gildas Badonicus 90, &c. Some Reason whereof may be alleged, because living. Retired in a Contemplative way, they did not bruise their Bodies, with embroiling them in Worldly Affairs: or it may be ascribed to their Temperate Diet, whilst many of our Age spill their Radicall Moisture through the Leaks of their own Luxury. Nor is it absurd to say, that God made these great Tapers of a more firm and compacted Wax then ordinary, that so they might last the longer in burning to give Light to his Church, and bestowed on them an especial strong natural Constitution.
7. About the same time (Accurateness in computing years is not to be expected; for never were more Doublings and Redoublings made by a hunted Hare, then there are Intricacies in the Chronology of this Age, going backward and forward;) flourished Cadocus Abbot of Llancarvan in Glamorganshire, Son of the Prince and Toparch of that Country. This godly and learned man so renounced the World, that he retained part of his paternal Principality in his possession, whereby he daily fed three hundred of Clergy-men, Widows, and Poor people, besides Guests and Vistants daily resorting to him. He is equally commended for his Policy, in keeping the Root (the Right of his Estate) in his own hands; and for his Piety, in bestowing the Fruit (the Profits thereof) in the relieving of others. It seems, in that Age willful Poverty was not by vow entailed on Monastical life. Nor did this Cadocus (as Regulars in after-times) with open hands scatter away his whole Means, so foolishly to grasp his First full of Popular Applause. He is said afterwards to have died at Beneventium in Italy.
8. Iltutus comes next into play, a zealous man, and deep Scholar; who not far from Cadocus, at Llan-lwit in Glamorganshire (contractedly for Llan-iltut) preached God's Word, and set up a College of Scholars, being himself a great observer of a Single Life. It is reported of him, that when his Wife repaired to him for due Benevolence, or some ghostly Counsel, he put out her Eyes, out of Anger, for interrupting him in his constant course of Chastity. But surely some blind Monk, having one of his Eyes put out with Ignorance, and the other with Superstition, was the first founder of this Fable. Thus godly Saints in that Age were made Martyrs after their Death; persecuted (though in their Commendation) with impudent and improbable Lies. It is reported also of the same Iltutus, that he turned Men into Stones. Had it been Stones into Men, (converting stupid Souls into Christians, by his Preaching) it had been capable of an Allegorical Construction: whereas, as now told, it is a Lie in the literal, and Non-sense in the mystical meaning thereof.
9. Sampson succeeds, Scholar to Iltutus, made by Dubritius Bishop at large, sine titulo. It seems in that Age, all Bishops were not fixed to the Chair of a peculiar Church, but some might sit down in any Vacant place for their Cathedral, and there exercise their Episcopal Authority; provided it were without Prejudice to other Bishops. Afterwards this Sampson was made Arch-Bishop of Dole in French Britain; and in those days, such was the Correspondency betwixt this Greater, and that Lesser Britain, that they seemed to possess Learned men in common betwixt them. Scarce am I reconciled to this Sampson, for carrying away with him the Monuments of British Antiquity. Had he put them out to the Bank, by procuring several Copies to be transcribed, Learning thereby had been a Gainer; and a Saver, had he only secured the Originals; whereas now her Loss is irrecoverable: Principal and Interest, Authenticks and Transcripts, are all imbezzelled: Nor is the matter much, whether they had miscarried at home, by Foes Violence, or abroad, by such Friends Negligence.
10. It were a Sin to omit S t . Pattern, for three and twenty years a constant Preacher at Llan-Pattern in Cardiganshire. His fatherlike Care over his Flock passeth with peculiar Commendation; that he governed his people by feeding them, and fed his people by governing them. Some years after the Place continued an Episcopal See, and was extinguished upon Occasion of the Peoples barbarously murdering of their Bishop.
11. St. Petrock comes in for his share, (from whom Petrock-stow, contracted Padstow, in Cornwall is denominated.) One of great Piety and Painfulness in that Age. Afterward he is said to have gone to the East- Indies, (all far Countries are East- Indies, to ignorant people:) and at his return to be burried at Bodman in Cornwall. That County is the Cornu-copia of Saints, (most of Irish extraction) and the names of their Towns and Villages, the best Nomenclator of the Devoutmen of this Age. If the people of that Province have as much Holiness in their Hearts, as the Parishes therein carry Sanctity in their Names, Cornwall may pass for another Holy Land in public reputation.
12. Next S t . Petrock comes S t . Teliau; for it is pity to part two such intimate Friends. He was called, by allusion to his Name, Helios, which in Greek signifieth the Sun, because of the Luster of his Life and Learning. But the Vulgar sort, who count it no fault to miscall their Betters, if they have hard Names, called him Eliud, (one of that name was one of our Savior's Ancestors:) turning the Greek into an Hebrew word, and understanding both alike. He was Scholar to Dubritius, and succeeded him in the Bishopric of Landaffe. A pious man, constant Preacher, and zealous reprover of the reigning Sins of that time. This is all the certain truth extant of him; which some Monks counting too little, have with their fabulous breath blown up the Story of his Life to such a Bigness, that the Credit thereof breaks with it's own Improbability. Witness his Journey to Jerusalem, full of strange Miracles, where he had a Cymball given him, excelling the sound of an Organ, and ringing every hour of it's own accord. No doubt a Loud one. Loaden with Merits, saith the Author, (I had thought nothing but Sin could burden a Saint:) he departed this Life, having his Memory continued in many Churches of South-Wales, dedicated to him; and is remembered in the Roman Calendar on the ninth of February.
13. I had almost forgotten Congel, Abbot of Bangor, who much altered the Discipline of that Monastery; Kentigern the famous Bishop of Ellwye in North Wales; S t . Asaph his Successor in the same place. In whose mouth this Sentence was frequent, Such, who are against the preaching of God's Word, envy the Salvation of Mankind. As for Gildas, surnamed the Wise, their Contemporary, wereserve his Character for our Library of British Historians. Many other worthy men flourished at the same time; and a National Church being a large Room, it is hard to count all the Candles God lighted therein.
14. Most of these men seem born under a Travelling Planet; seldom having their Education in the place of their Nativity: ofttimes composed of Irish Infancy, British Breeding, and French Preferment; taking a Coule in one Country, a Crosier in another, and a Grave in a third; neither bred where born, nor beneficed where bred, nor buried where beneficed; but wandering in several Kingdoms. Nor is this to be imputed to any humor of Inconstancy (the running Gout of the Soul) or any affected Unsettledness in them; but proceeding from other weighty Considerations. First, to procure their Safety. For in time of Persecution, the surest place to shift in, is constant shifting of Places: not staying anywhere so long, as to give men's Malice a steady aim to level at them. Secondly, to gain Experience in those things, which grew not all in the same Soil. Lastly, that the Gospel thereby might be further, and faster propagated. When there be many Guests and little Meat, the same Dish must go clean through the Board; and divine Providence ordered it, that in the Scarcity of Preachers, one Eminent man, travelling far, should successively feed many Countries.
15. To most of these Authors many written Volumes are assigned, the Titles and Beginnings whereof you may find in our Country-men Bale and Pits, who will persuade you that they have seen and perused some of them. This they do partly to enhaunce the merit of their Industry, in finding out so many Rarities; and partly to commend to the world the latitude of their own Reading. I shall as soon believe that they have seen all Solomon 's Volumes, which he wrote from the Cedar of Libanus, to the Hyssop that groweth on the Wall. But this Humour possesseth many men, that brag of many Books, coming under their Discovery: as if not only with the Mice, they had crept through the Crannies of all Libraries; but also with the Mothes, had got betwixt the Leaves of all Treatises therein. In plain truth, as it is probable that those British Prelates wrote many Books of consequence; so it is certain that long since by Time they have been abolished. As for those spurious Tracts, which Monks in after-Ages set out under these Worthy men's names, they are no more to be accounted the true Off-spring of these learned Saints, then that common Manna, ordinarily sold in Apothecaries Shops, is the self-same with that Angels Food, which fell down from Heaven, and feasted the Israelites.
THE CHURCH-HISTORY OF BRITAIN.
THE SECOND BOOK From the Conversion of the Saxons to Christianity, until the (commonly called) Conquest of the Normans.
To the right Honorable HENRY LORD MARQUES OF DORCHESTER, EARLE OF KINGSTON, Viscount Newark, Lord Peirrepont, &c.
HOw low Learning ran in our Land amongst the Native Nobility some two hundred years since, in the Reign of King Henry the sixth, too plainly appeareth by the Motto in the Sword of the Martial Earl of Shrewsbury, (where at the same time one may Smile at the Simplicity, and Sigh at the Barbarism thereof;) SUM TALBOTI, PRO OCCIDERE INIMICOS MEOS. The best Latin that Lord (and perchance his Chaplains too, in that Age) could afford.
But in the next Generation we may observe the Rise of Learning in Noble Families. I behold John Tiptoft Earl of Worcester (bred in Bailioll College) as the first English Person of Honor that graced Learning with the Study thereof, in the days of King Edward the fourth, both at Home and in Forreign Universities. He made so Eloquent an Oration in the Vatican, in the presence of Pope Pius the second, (one of the least Bad, and most Learned of any of his Order) that his Holiness was divided betwixt Weeping and Wondering thereat.
This Earl may be said to have left John Bourchier, Baron of Berners and Governor of Calais, the Heir to his Learning; as who wrote many Treatises, and made Excursions into Variety of Studies, in the days of King Henry the seventh.
This Learned Baron had several Successors under King Henry the eighth, at the same time, to his Parts and Liberall Studies.
1. Henry Lord Stafford, Son to the last Duke of Buckingham of that Name.
2. William Lord Montjoy, a great Patron to Erasmus, and well skilled in Chemistry and Mathematics.
3. Henry Howard, Earl of Surrey, (though last in Time, not least in Merit) the first reviver of English Poetry: so that he may seem in some sort to wave his Coronet, to wear the Laurell.
Since whose time to our days Learning hath ever had a visible succession in our Nobility. Amongst whom your Honor, as Captain of the Highest Form, is most illustrious.
Indeed, your Lordship is a real Refutation of that Scandalous Position which some maintain, That such who are generally seen in all Arts, cannot be eminently skillful in any one. A Position no better then a Libell on Learning, invented and vented either by the Idle, who would not themselves Study; or by the Envious, who desire to discourage the Endeavors of others.
Whereas there is such a Sympathy betwixt several Sciences (as also betwixt the learned Languages) that (as in a Regular Fortification one Piece strengtheneth another) a resultive Firmeness ariseth from their Complication, reflecting Life and Luster one on another. Arts may be said to be Arched together: and all Learned Faculties have such a Mutual Reciprocation. Thus one is the better Canonist, for being a good Civilian, and a better Common-Lawyer, for being both of them. And hereof your Honor is an Experimentall Proof, whose Knowledge is spread so broad, yet lieth so thick in all Liberall Sciences.
What remaineth, but that I crave leave humbly to mind your Lordship of that allusive Motto to your Name, PIE REPONE TE; that your Honor reposing yourself piously in this life, may in a good Old Age be gloriously translated into another? The desire of
Your Lordships Most Bounden Orator, THOMAS FULLER.
THE CHURCH-HISTORY OF BRITAIN, VI. CENTURIE.
1. IT is wonderful to see how the Fruits of great Events are virtually comprised in the small Seed of their Causes, and how a Contemptible Accident may give the Occasion of most Considerable Effects; as may appear by the Conversion of the Saxons to Christianity. For it happened that certain Saxon Children were to be sold for Slaves, at the Market-place at Rome; when Divine Providence, the great Clock-keeper of Time, ordering not only Houres, but even Instants, to his own Honor, so disposed it, that Gregory, afterwards first Bishop of Rome of that Name, was present to behold them. It grieved the Good man to see the Disproportion betwixt the Faces and Fortunes, the Complexions and Conditions of those Children, condemned to a Servile Estate, though carrying Liberall Looks, so legible was Ingenuity in their Faces. It added more to his Sorrow, when he conceived that those Youths were twice Vassalls, bought by their Masters, and sold under Sin; Servants in their Bodies, and Slaves in their Souls to Satan: which occasioned the Good man to enter into further enquiry with the Merchants (which set them to Sale) what they were, and whence they came, according to this ensuing Dialogue.
Whence come these Captives?
From the Isle of Britain.
Are those Islanders Christians?
O no: they are Pagans.
It is sad that the Author of Darkness should possess men with so bright Faces. But what is the name of their particular Nation?
They are called Angli.
And well may, for their Angel-like Faces: it becometh such to be Coheires with the Angels in Heaven. In what Province of England did they live?
ELLA.
Surely Hallelujah ought to be sung in his Kingdom to the Praise of that God who created all things.
Thus Gregory 's gracious Heart set the Sound of every word to the Tune of spiritual Goodness. Nor can his words be justly censured for Levity, if we consider how in that Age, the Elegancy of Poetry consisted in Rhythme, and the Eloquence of Prose in Allusions. And, which was the main, where his Pleasant Conceits did end, there his Pious Endeavors began; which did not terminate in a Verball Jest, but produce Real Effects, which ensued hereupon.
2. For repairing to Pelagius Bishop of Rome, he imparted his Discoveries unto him, desiring that some might be sent to endeavor the Conversion of the English Nation, tendering his Personal Service thereunto. But Pelagius was unwilling to expose Gregory to so dangerous a Design, and the People of Rome accounting him a precious Jewell, to be choicely kept for his own wearing, would not cast this Pearl before Swine, by hazarding him to the Insolency of the Pagans. Now Pelagius not long after being called into another World, Gregory succeeded in his place; who rising to new Greatness, did not fall from his old Goodness, but prosecuting his Project with more Earnestness, sent Augustine the Monk, with Mellitus, and Fourty more, to preach the Gospel in Britain. He himself tarrying behind in Body, went with them in his Spirit, accompanying them with his effectual Prayers: and none will deny, but that Moses in the Mount contributed as much to the conquering of Amalek, as Joshua in the Valley.
3. These men had not gone far, when they were surprised with a Qualm of Fear, and sending Augustine back again to Gregory, requested to be excused from going to so Barbarous a Nation, not as yet converted to Civility, whose Language they did not understand. Here some will be ready to deride them for Cowards; who more seriously considering with how many Excuses Moses, being sent by God himself, declined the going to Pharaoh, and how loath Jeremiah was to preach to his Country-men, the stiffnecked Jews, will presently change their Censuring into Commiserating the Frailty of Flesh, and common Condition of Mankind. But those make short Miles, who looking through a Window, travel a Days-journey in an instant; whilst Wayfaring men must honestly pay for every Step, and dearly earn it with their Industry. It is facile for men in their pleasing Speculations to project the Conversion of a Kingdom, and with themselves to discourse a Heathen Nation into Christianity; whilst those must encounter many Difficulties, who really go about to perform it. Gregory perceiving them to tire in their Undertakings, spur'd them on with his Exhortatory Letter; the Copy whereof is here inserted, to acquaint us with the Style of the Bishops of Rome in that Age.
GRegory, the Servant of the Servants of God, &c. For so much as better it were never to begin a Good Work, then after it is once begun, to go from it again; you must needs (my dear Sons) now fulfill the Good Work, which by the help of God you have taken in hand. Let therefore neither the Travel of the Journey, neither the Talk of evil-tongued Men dismay you. But with all Force and Fervour make up that you have by the motion of God begun; assuring yourselves, that after your great Labor, eternal Reward shall follow. Be you in all points obedient unto Augustine, whom I have sent back unto you, and appointed him to be your Abbot; knowing that shall much profit your Souls, which you shall do upon Obedience to his Commandment. Our Almighty Lord defend you with his Grace, and grant me to see the Fruit of your Labors in his Kingdom of Heaven. And though I cannot Labor myself with you, yet I may enjoy part of your Reward, for that I have a Will to labor. God keep you healthy, my dearly beloved Children.
Dated the 23. of July, our Lord MAURICIUS TIBERIUS reigning, our most Virtuous Emperor, in the 14. year of his Empire, the 13. year after his Consulship, Indictione 14.
As yet we see the Chaplain had not lorded it over his Patron; as yet the Popes Crown was not built three stories high, but observed a Distance of Submission towards the Emperor, as appears by his respectful Expressions. Yea, this Bishop measured the time by the years of the Emperors Reign, whose Successors have learned a new Arithmetic, in their modern dates of Charters, only reckoning by the years of their own Consecration, without relating to any Imperial Account. Gregory (by the way) was the first, which in Humility used the Style of Servus Servorum Dei. But as in the Method of Nature, a Low Valley is immediately seconded with an Ambitious Hill: so after this Humble Gregory, (a submissive Soul) within two years followed Boniface the third, in whom was the Pitch of Pride, and Height of aspiring Haughtinesse, to be termed the Universal Bishop of the World.
4. Besides the aforesaid Letter, Gregory wrote many others, one to Theodorick and Theodebert, Kings of France, and several Epistles to sundry French Bishops, to accommodate and assist Augustine and his Companions in so pious a Design. And, which must not be forgotten, with them he sent over Candidus, a Priest, into France, to receive the Profits and long-detained Arreres of the Popes Patrimoniolum, as he terms it, (the Diminutive is well increased at this time) and with the Money to buy Cloaths for the Poor, and also to buy English -Pagan-captive Youths in France of 17 or 18 year old, that they might be brought up in Christianity in Monasteries; so at once bestowing both Liberty, Religion, and Learning upon them. A Transcendent degree of Charity; an Alms worthy Gregory 's hands to give it. And now Augustine with his Partners well encouraged, effectually prosecute their Project, passing quietly through France, save only at the Village of Saye in Anjou, where some gigling Huswives, (Light Leaves will be wagg'd with Little Wind) causelessly fell a flouting at them. But in after-Ages, the People of the same Place, to repair this Wrong, erected a Masculine Church (Women being interdicted the Entrance thereof) to the Memory of S t . Augustine; and how soundly one Woman smarted for her Presumption herein, take it on the trust of my Author.
Yet Augustine himself found courteous Usage from the Weaker Sex: witness the kind Carriage of Brunichilda, the Queen of France, unto him, (for which Gregory in an Epistle, returned her solemn Thanks,) and Bertha the King of France his Daughter, Wife to Ethelbert King of Kent.
5. Augustine safely wasted over the Sea, lands with the rest at Thanet in Kent, taking, as it seems, deep Footing, if it be true what one writes, that the Print of his Steps where he first landed left as perfect a Mark in a main Rock, as if it had been in Wax; and the Romanists will cry shame on our Hard Hearts, if our obdurate Belief, more stubborn then the Stone, will not as pliably receive the Impression of this Miracle. But it is worthy our consideration, that though Augustine all his way might be track'd by the Wonders he left behind him (when Thirsty miraculously fetching a Fountain, when Cold a Fire, restoring the Blind and Lame to their Eyes and Limbs) yet for all this he was fain to bring Interpreters out of France with him, by whose help he might understand the English, and be understood by them. Whereas in Holy Writ, when the Apostles (and Papists commonly call Augustine the English Apostle, how properly we shall see hereafter) went to a Forreign Nation, God gave them the Language thereof, least otherwise their Preaching should have the Vigour thereof abated, taken at the second Hand, or rather at the second Mouth, as Augustine 's was; who used an Interpreter (not as Joseph to his brethren, out of State and Policy, but) out of mere Necessity. This, I say, well thought on, will make our Belief to demure to the Truth of his so frequent Miracles, being so Redundant in working them on Triviall Occasions, and so Defective in a matter of most Moment. But leaving him and his for a time safely landed and lodged, that our Gratitude to God may be the greater, for freeing the Saxons our Ancestors from the Bondage of Idolatry, let us behold with Horrour the huge Fetters of Error and Ignorance, wherewith the Devil kept them in Durance, before the Gospel was preached unto them.
6. The SAXONS, like the rest of the Germans, whilst pure impure Pagans, worshipped many Idols, Barbarous in Name, some Monstrous, all Antick for Shape, and Abominable in the Rites and Ceremonies of their Adoration. Some aver that as the Germans (affecting an Autarchy, or Sole-sufficiency amongst themselves,) disdained Commerce in Customs, or Civile Government with the Romans; so they communicated not with them in their Religion. Yet others affirm that in after-Ages, the Dutch did enter Common with the Romish Superstition; at least-wise some Modern Authors have reduced the Saxon Idols (symbolizing with the Romans in Power and Properties) to some conformity with the Roman Deities. Now although, according to God's command to the Jews, their names shall not be heard out of our Mouth, by way of praising them, praying to them, or swearing by them: yet an Historical mention of them here ensuing, is as free from Offence, as useful for Information. Besides the SUN and MOON, the Saxons sacrificed to
Thus we see the whole Week bescattered with Saxon Idols, whose Pagan-God's were the God-fathers of the Days, and gave them their Names. This some Zealot may behold as the Object of a necessary Reformation, desiring to have the Days of the Week new dipt, and called after other Names. Though indeed this Supposed Scandal will not offend the wise, as beneath their Notice, and cannot offend the Ignorant, as above their Knowledge. Wherefore none need so hastily to hurry to the Top of the Main Mast, thence to pluck down the Badge of Castor and Pollux: but rather let them be careful, steadily to steer their Shipto the Heaven, for which it is bound; and let us redeem the Time, for the Days are evil: not because in their Name they bear the Cognizance of the Pagan-God's; but because swarming with the Sins of Profane men, which all should labor to reprove in others, and amend in themselves.
7. But it was not a Week or a Moneth, yea scarce a year of Days, which could severally contain the numerous Saxon Idols. Besides the fore-named, they had Neptune, to whom in their abominable Decimations, they sacrificed every tenth Captive, whom they had taken in War; so making that Sea-God to swim in Man's Blood, per hujusmodi, non tam sacrificia purgati, quam sacrilegia polluti, saith an ancient Christian Author. Secondly, Eoster or Goster, a Goddess, which they worshipped in the Springtime, wherein the Feast of Easter afterwards was celebrated, and so thence named, as Bede observeth. Thirdly, Flynt, so termed because set on a great Flint-stone, which, I dare boldly say, had more Sparks of Divine nature, then that Idol which thereon was erected. Lastly, Tacitus observeth, that the Saxons worshipped the Peculiar God Herthus, the self-same which in English we call the Earth, adoring that whereon they did daily trample.
8. Besides these, they had other Lesser God's, of a Lower Form and Younger House; as Helmsteed, Prono, Fridegast and Siwe: all which at this day (to use the Prophets Expression) are cast to the Moles and the Bats; fit Company for them, which have Eyes and see not, Blind to the blind, like all those which put Confidence in them. And as the true and real Serpent of Aaron, did swallow up and devour the seening Serpents, which Jannes and Jambres, the Egyptian Enchanters, did make▪ so, long since in England, the Religion of the true God hath out-lived and out-lasted, consuted and confounded all false and • eigned Deities. To conclude this Discourse. I have heard of a man, who being Drunk, rode over a Narrow Bridge (the first and last that ever passed that Way, as which in likelihood led him to imminent Death,) and next morning viewing how he had escaped, he fell into a Swound, with acting over again the Danger of his Adventure in his bare Apprehension. So, should England (now, thanks be to God, grown sober and restored to herself) seriously recollect her sad Condition, when Posting in the Paths of Perdition, being intoxicated with the Cup of Idolatry, she would fall into a Trance of Amazement, at the consideration of her desperate state, before Christianity recovered her to her right Senses: the manner whereof we now come to relate.
9. When Augustine the Monk (as is afore said) landed in Thanet, Ethelbert was then King of Kent. One, who had very much of Good Nature in him; of a Wild Olive well civilized, and a Stock fit to be grafted upon. Yea, he was already, with King Agrippa (though not in the same sense) almost a Christian; because his other half, Queen Berhta, daughter to the King of France, was a Christian: to whom he permitted the free use of her Religion, allowing her both Luidhard a Bishop, for her Chaplain, and an old Church in Canterbury (formerly dedicated by the Romans to S t . Martin) to exercise her Devotion therein. Besides, at this time, this Ethelbert was in effect Monarch of England; whilst his Person had Residence chiefly in Kent, his Power had Influence even to Humber, all the rest of the Saxon Kings being Homagers unto him: which afterward much expedited the passage of the Gospel in England. Thus each officious Accident shall dutifully tender his Service to the advance of that Design, which God will have effected.
10. Then Augustine acquainted this Ethelbert with his Arrivall, informing him by his Messengers, that he brought the best Tidings unto him, which would certainly procure eternal Happiness in Heaven, and endless Reigning in Bliss with the true God, to such as should entertain them. Soon after Ethelbert repaired into Thanet; to whom Augustine made his address 〈 in non-Latin alphabet 〉 , with a deal of [spiritual, carnal] Pomp; having a Silver Cross carried before him for a Banner, the Image of our Savior painted in a Table, and singing the Litany in the way as they went. King Ethelbert desired all things betwixt them might be transacted in the open Air, refusing to come under a Roof, for fear of Fascination. And indeed a Stranger (who had never seen the like before) beholding Augustine with such abundance of Trinkets about him, being formerly jealous, might hereby have his Suspicion increased, that he went about some strange Machination. However, Ethelbert returned him a civil Answer; That their Promises were fair and good; but because new and uncertain, he could not presently assent unto them, and leave the ancient Customs of the English, which had been for so long time observed. But because they were Strangers, coming from Far Countries, to communicate to him and his such things as they conceived were good and true; he would not forbid any Converts whom their Preaching could persuade to their Opinion, and also would provide them Necessaries for their comfortable Accommodation.
11. Hence Augustine, with his Followers, advanced to Canterbury, to the aforesaid old Church of S t . Martin's Here they lived so piously, prayed so fervently, fasted so frequently, preached so constantly, wrought Miracles so commonly, that many people of Inferior Rank, and at last King Ethelbert himself was baptized, and embraced the Christian Religion. The same Ethelbert also ordered, that none should be forced into Religion, having understood, that Christ's Service ought to be voluntary, and not compelled. And if his Courtiers had been as cautious, not to embrace Religion for Fashion, as the King was careful they should not receive it for Fear, there had not at that time been made so many Christians, for Conveniency (probably) rather, then for Conscience, who soon after returned again to Paganism▪ However, as it is rendered a reason in the days of Hezekiah, why the Jews at so short warning, so unanimously kept the Passover, God had prepared the People, for the thing was done suddenly: so, on the same account it came to pass, that in so little a time (besides temporary Believers) so many true and sincere Converts embraced the Christian Faith.
12. Then Augustine by his Letters informed Gregory of the Progress, and Proficiency of his Paines in England. Gregory returned him a discreet Answer, rejoicing with him, and advising of him, not to be puffed up by Pride, for the great Miracles wrought by him; but, timendo gaudere, & gaudendo pertimescere. He minded him how, when the Disciples triumphed at their casting out of Devils, Christ more spiritualized their Joy, rather to rejoice that their Names were written in Heaven. And indeed; as some eminent in Piety never attained this Honor ( John [Baptist] did no miracle:) so many, finally disavowed of God, as unknown unto him, shall plead for themselves (and truly no doubt) in thy Name have we cast out Devils. Yet, this Admonition of Gregory is with me (and ought to be with all unprejudiced persons) an Argument beyond exception, that (though no discrect man will believe Augustine 's Miracles in the latitude of Monkish Relations) he is ignorantly and uncharitably peevish and morose, who utterly denies some Miracles to have been really effected by him. About the sametime, S t . Gregory sent from Rome Mellitus, Iustus, Paulinus, and Ruffinianus, to be Fellow-laborers with Augustine in the English Harvest.
13. Thus was Kent converted to Christianity. For such as account this a Conversion of all England, to make their words good, do make use of a long and strong Synecdoche, a Part for the Whole, far more then Half of the Land lying some years after in the Darkness of Paganism; which others afterward enlightened with the Beams of the Gospel. But, as he is esteemed the Architect, or Master-workman, not who builds up most of the Wall; but, who first designeth the Fabric, and layeth the Foundation thereof: in the same respect, Augustine carrieth away the Credit of all that came after him, because the primitive Planter of the Gospel amongst the Saxons. And it is observable that this Conversion was done without any Persecution (yea considerable Opposition;) costing some Pain, no Torture, some Sweat, no Blood; not one Martyr being made in the whole managing thereof. Mean time, the poor Christian Britons, living peaceably at home, there enjoyed God, the Gospel, and their Mountains; little skillful in, and less caring for the Ceremonies all a mode, brought over by Augustine: and indeed their Poverty could not go to the Cost of Augustine 's Silver Cross, which made them worship the God of their Fathers after their own homely, but hearty Fashion; not willing to disturb Augustine and his Followers in their new Rites, but that he had a mind to disquiet them in their old Service, as in the sequel of the History will appear.
THE SEVENTH CENTURY.
AMICO SVO GR. B.
SOcrates interrogatus, quo Philtro Natura Sympathias conciliaret, quidve esset in causa, ut alii hominum primo occursu ament medullitus, alii sibi mutuo sint infensi; hanc rationem reddidit.
Deus, inquit, ab aeterno quicquid futurum esset animarum creavit; creatas, per immensum temporis spatium in uno cumulo collocavit; collocatas, corporibus, prout indies generantur, infundit. Hinc est, si contingat vel fortuitum consortium inter eos homines, quorum animae in hoc acervo propinquiores, quod primo visu (quasi veteris vicinitatis memores) se invicem diligant; dum isti, primo intuitu, antipathiae stimulis urgeantur, quorum animae adversantes diametrice opponebantur.
Fateor commentum hoc Socraticum à Theologia abhorrere; & in Philosophia plurimis asystatis laborare. Quod si ei subesset tantum veritatis, quantum ingenii, sanct▪ ssime voverem, in hoc animarum cumulo Tuam & Meam contiguas olim jacuisse; cum Te primum conspectum & animitus amarem, & à Te redamarer.
1. MUch about this time Pope Gregory sent two Arch-Bishops Palls into England; the one for London, the other for York. The former of these Cities had been honored with an Arch-bishop 's See some hundred years since King Lucius. But at the instance of Augustine, and by a new Order of the foresaid Gregory, this Pall sent to London, was removed thence to Canterbury, (whereof Augustine was made Arch-Bishop) and there, for the future, fixed and confirmed for several Reasons. First, London already had Luster enough, being the biggest City in Britain; and it was needless to add new Spiritual to her old Temporal Greatness; which conjoined, might cause Pride in any one place, whilst divided▪ they might give Honor to two Cities. Secondly, London, by reason of the Receit thereof, was likely to prove the residing place for the English Monarch; and it was probable that the Archiepiscopall Dignity would there be eclipst and out-shined by the Regal Diadem. Thirdly, had Augustine been Arch-Bishop of London, he might have seemed to succeed the British Arch-Bishops, and to have derived some Right from them, contrary to his Humour, who would Lead All, but Follow None; and therefore would not wear an Old Title, but have a span-New Arch-Bishops Chair carved out for himself. Lastly, Canterbury was the place, wherein Christianity was first received by the Saxons, and therefore deserved to be honored, to perpetuate the Memory thereof. Thus London hereafter must be contented with the plain Seat of a Bishop, the Mother being made a Daughter, and must come behind Canterbury, which did much wrong, and perchance something trouble her. But Churches have more Discretion and Humility, then to break their Hearts about earthly Precedency: and the matter is not much, which See went first, when living; seeing our Age hath laid them both alike level in their Graves.
2. Augustine thus armed with Archiepiscopall Authority, to show a Cast of his Office, by the Aid of Ethelbert King of Kent, called a Council, for the Saxon and British Bishops to come together, in the Confines of the Wiccians and West-Saxons. An indifferent Place, for mutual Ease, in mid-way betwixt both; haply presaging, that as their distant Persons met on equal terms, so their opposite Opinions might agree in some Moderation. The particular Place was called AUGUSTINES AKE (that is his Oak, in our modern Dialect) which Stapleton (mistaken by the affinity of Wiccii or Veccii, with Vectis, the Latin name for the Isle of Wight) seeketh near Southampton; where, indeed, he may find many Oaks in the New Forest, and yet miss the right one. For this Oak stood in the Confines of Worcester and Herefordshire (though at this day Time hath confounded it Root and Branch) and therefore this Meeting is in Latin called Synodus Vigorniensis. Many solemn Entertainments, we know, were anciently made under Trees: and a Palm-tree served Deborah for her Westminster-Hall, wherein she judged Israel. But several reasons are assigned, why Augustine kept this Council under an Oak. First, so public a place was free from Exceptions; whereunto none were debarred Access. Secondly, being congregated under the view of Heaven, and not pent within the Walls of a private House, they were minded of clear, fair, and open Proceedings, without secret Ends, or sinister Intents. Thirdly, perchance some Pagan Saxons (allured with Novelty) would repair to the Council, whose Icalousy was such, as in no case they would come under a Roof, for fear of Fascination, as hath been formerly observed. Lastly, Augustine knowing that the Pagan Britons performed their Superstitions under an Oak, celebrated his Synod under the same, in some Imitation, and yet a Correction of their Idolatry: As in a religious Parallel, Pagan Temples had formerly by him been converted into Churches of Saints. But when all is done, the matter is not so clear, but that the place called Augustine 's Oak, may as well be a Town as a Tree, so called from some eminent Oak in, at, or near it: as the Vine in Hampshire, so named from Vines anciently growing there, is a beautiful House, and principal Seat, where the Barons Sandes have their Habitation. And, what is most apposite for our purpose, Sozomen calleth the Place where Theophilus kept a Synod against S t . Chrysostom, the Oak; which, notwithstanding, is notoriously known to have been a populous Suburb of the City of Chalcedon.
3. At the first Sessions of this Synod there was a very thin Appearance of the Britons: of whom Augustine demanded, that they should mutually contribute with him their Paines to convert the Heathen in Britain, and that they should submit to the Pope, and embrace an Uniformity with the Romish Rites, especially in the Celebration of Easter. What their Answer was, it is pity it should be delivered in any other Words, then what the Abbot of Ranchor, being the Mouth for the rest, represented, as followeth; and let it shift, as well as it can, for its own authenticalness.
BId ispis a diogel i, chwi ynbod ni holl vn ac arral, yn vuidd ac ynn ostingedig i Eglwys Duw, ac ir Paab o Ruvam, ac i Boob Kyar grisdic n dwyuel, y garu pawb yn i radd mewn kariad parfaich, ac ihelpio pawb o honaunt ar air a guecthred i vod ynn blant yDaw, ac amgenach wyddod nc hwn nidadwen i vod ir neb yr yddeck chwi y henwi yn Paab ne in Daad o Daad, yw glemio ac ywo ovunn: ar uvyddod hivn idden in yn varod yw rod ac yw dalu iddo ef ac i pob Krisdion yn dragwiddol. He uid yry dym ni dan lywodrath Esoob Kaerllion ar Wysc, yr hien ysidd yn oligwr dan Duw ar nom ni, y wuenthud i ni gadwr fordd ysbrydol.
BE it known and without doubt unto you, that we all are, and everyone of us, obedient and subjects to the Church of God, and to the Pope of Rome, and to every godly Christian, to love everyone in his degree in perfect Charity, and to help everyone of them, by word and deed to be the children of God: and other Obedience then this I do not know due to him whom you name to be Pope, nor to be the Father of Fathers, to be claimed and to be demanded. And this Obedience we are ready to give, and to pay to him, and to every Christian continually. Besides, we are under the government of the Bishop of Kaerlion upon Uske, who is to oversee under God over us, to cause us to keep the way spiritual.
See we here the Pedigree of the British Church, which the shorter the ancienter, the fewer Steps it had, the higher it reached. They were subject in Spiritual matters to the Bishop of Caer-lion, and above him unto God, without any subordination unto the Pope: so that it was more then a Presumption, that Religion came into Britain, not by the Semicircle of Rome, but in a Direct Line from the Asiatic Churches. We must not forget, that though many years since, the Archiepiscopal See of the Britons was removed from Caer-lion to S t . David's; yet it still retained the Title of Caer-lion, as of the first and most famous place.
4. A late Papist much impugneth the Credit of this Manuscript (as made since the Days of King Henry the eighth) and cavilleth at the Welsh thereof, as modern, and full of false Spelling. He need not have used so much Violence to wrest it out of our Hands, who can part with it without considerable Loss to ourselves, or Gain to our Adversaries; for it is but a Breviate or Abstract of those Passages, which in Bede and other Authors appear most true, of the British refusing Subjection to the See of Rome. Whilest therefore the Chapter is Canonical, it matters not if the Contents be Apocrypha (as the Additions of some well-meaning Scribe.) And though this Welsh be far later then the Days of Abbot Dinoth, and the English (added in the original) later then the Welsh; yet the Latin, as ancienter then both, containeth nothing contrary to the sense of all Authors, which write this Intercourse betwixt Augustine and the Welsh Nation.
5. But this Synod in fine proved ineffectual, the British Bishops refusing to submit, and Augustine to communicate with them without such Submission. Whereupon, at Augustine 's motion, a Blind man was publicly presented amongst them: on whom the British Bishops practiced in vain with their Prayers, to restore him to his Sight; which, at the Request of Augustine to God, was presently and perfectly performed. This Miracle convinced the Britons, that Augustine was in the right for the critical Observation of Easter. But yet, they could not absque suorum consensu ac licentia, without the National Consent of their own People, and principal Elders therein, renounce their ancient Customs, to embrace new Practices. Indeed, as for their submitting to Augustine 's Jurisdiction, they apprehended it unsafe for the present, and mischievous for the future; having another Civil Government under Kings of their own, and suspecting his Spiritual Power might in process of time intrench upon their Temporal Liberty.
6. Departing hence, the Britons repaired to an Aged Anchoret, charactered by Beda to be sanctus & prudens, holy and wise (and none would wish his Counselor better qualified) and craved his Advise, how hereafter they should behave themselves in the next Synod, wherein they had promised to give Augustine a meeting: which out of our Author may thus be Dialogue-wise digested.
British Bishops. Anchoret.
Are we bound to desert our Traditions at the Preaching of Augustine?
If he be a Man of God, follow him.
But how shall we be able to make Trial thereof?
The Lord saith, Take my yoke upon you, and learn of me, for I am meek, and lowly in heart. If therefore this Augustine be Milde, and Humble in heart, it is credible that he himself beareth the Yoke of Christ, and tendereth the same to be born of you: but if he be Cruel, and Proud, it appeareth that he is not of God, neither ought ye to heed what he saith.
But how shall we make Discovery hereof?
Contrive it so, that he & his may come first into the Place of the Synod. And if he rise up when you draw near unto him, hear him then obediently, knowing him for a Servant of Christ: but if he slighteth you, and vouchsaseth not to rise up unto you (seeing you are moe in Number) let him be slighted by you.
Armed with these Instructions, the British Bishops advance to the second Synod. Where Augustine, Pontifically sitting in his Chair, at their Entrance, entertained them only with Neglect and Contempt; which by the Britons was accordingly requited.
7. Herein that stately Prelate forgot S t . Gregory 's Precept to him, Not to proceed too rigorously in the Alteration of Ceremonies, but to allow a Latitude according to Time and Place. Oh, for a little in him of S t . Paul 's Temper, who was made all things to all men, that by all means he might gain some. Had Augustine 's Joynts been suppled with the Oil of Humility, one bended Knee might probably have bowed many Hearts unto him; whereas now he lost their Affections. Pride being an unwinning Quality, rendering the Proud party scorned by his Betters, hated by his Equals, feared (perchance) by his Inferiors, but loved by None. Had not he, who is said to have cured the Blind, need to have his own Eies opened herein? Who, though he be commonly called Augustine the less, in distinction from his Name-sake, Father S t . Augustine of Hippo; yet may be allowed Augustine the great, if a Measure be taken from the Dimensions of his Pride and Haughtinesse.
8. We pass now from this Augustine 's Pride, to his Prophesy: who enraged at the British Bishops, for denying Subjection unto him, flatly fell a menacing them; that, seeing they would not submit to his Motion, and join with him in Preaching to the Saxons, soon after they should feel the force of their Enemies Sword, and be suddenly confounded by those, whom they would not endeavor to convert. Which accordingly came to pass.
9. For not longafter, Ethelfride the Pagan King of Northumberland, having conquered Chester, invaded Wales, and bade the Britons battle. Amongst them was a Regiment of the Monks of Bangor, all naked, and unarmed, save with Tears and P • ayers (whole Vollies whereof they discharged to Heaven for the good Success of their Country-men) being all by themselves upon an Advantage of Ground; and one Brockmaile a Britain (as Captain of their Life-guard) had a Company of Soldiers to defend them. Ethelfride being informed that these Monks prayed against him, concluded them to be his effectual Enemies, though otherwise offering him no Hostility; and fiercely falling on them, put twelve hundred of them to the Sword, fifty only escaping: Brockmaile most basely deserting them, whom he was set to defend.
10. But here some Birds sing a different Note from the rest, which must be listened unto; namely, such Authors, considerable for their Number, Antiquity, Gravity, and Learning, who accuse this Augustine for the Designer of the Death and Destruction of these innocent British Monks: so that he cunningly foretold, what he himself cruelly intended to fulfill. Thus, well might Jezebel, who calleth herself a Prophetess, certainly foreshow the death of Naboth, for denying his Vine-yard to Ahab, when she had purposely beforehand packed and plotted the same. An heavy Accusation if true, that Augustine (to use my Friend's Expression) Gregorii Vicarius, should be Gregis sicarius; & Ecclesiae futurae Anglicanae Conversor, should be praesentis Britannicae everfor; so that instead of a Prophets Reward, he deserved the Punishment of a Murderer. But to clear this point, conceive we a Grand-Jury of four and twenty judicious Readers empannelled, before whom the Memory of Augustine is indicted of Murder, and Witnesses produced on both Sides. Let none censure me, if in these Proceedings my Pen fails in legal Formalities, such Exactnesse not being by me intended, but only some general Conformity with a Law-trial, to fix the History in our Fancies with more Pleasure and Delight.
11. The Bill first was solemnly read, running to this effect, That Augustine the Monk (commonly called the English Apostle) not having the Fear of God before his Eyes, out of fore-thought Malice, feloniously did plot, project, and contrive the Murder of twelve hundred Monks of Bangor, by soliciting Ethelbert the Christian King of Kent, to move Ethelfride the Pagan King of Northumberland, with force of Arms to kill and slay the Monks aforesaid, &c. An Accusation so heinous, that at first it filled the whole Jury with Silence, Horrour, and Amazement; till afterwards they recollected themselves to attend unto the following Witnesses.
1. Ieffery Monmouth, whose Welsh Blood was up, as concerned in the Cause of his Country-men; Ethelbert King of Kent (said he) when he saw the Britons disdaining to yield Subjection to Augustine, and that they scorned to be subject to himself, stirred up the Northumberlanders, and other Saxon Princes, that gathering a great Army against the City of Bangor, they should go forth to destroy the Abbot Dionoth, and the other Clergy, who had formerly slighted them.
2. Thomas Gray, an old Chronicler (as it is written in French) brought in this Evidence, That Augustine being refused of the Christian Britons, enflamed Ethelbertus King of Kent to levy his Power, and to war against them, himself being also in company, (as in the old Abstract of Chronicles is recorded) and marching with him towards the Slaughter; Where they had no more regard of Mercy, then a Wolf hath upon a Sheep.
3. Nicolus Trivet, a Dominican, who wrote some three hundred years since, deposed, That Ethelbert King of Kent, being highly offended incited Ethelfride King of Northumberland, and other petty Saxon Kings, because they had contemned Augustine in the Council, &c.
4. Elsebiensis Monachus commenting on those words of Merlin, Delebitur iterum Religio, Religion shall again be destroyed, thus expoundeth them; This was afterwards fulfilled, either by Gormund, or by Augustine, who caused twelve hundred Monks to be slain at Bangor in Wales, because they obeyed him not in a Council.
These Testimonies much moved the Jury; who, notwithstanding, reserved their other Eare, as it became Honest men, to hearken to the Depostions in Augustine 's behalf.
12. Amongst these, that of Bede was most material: Sicque completum est praesagium sancti Pontificis Augustini [quamvis ipso jam multo ante tempore ad coelest▪ a regna sublato] ut etiam temporalis interitus ultionem sentirent perfidi, quod oblata sibi perpetuae salutis consilia spreverant. Which words (for, it is seasonably remembered, all Pleas must now be in English) may thus be translated; And so the prophesy of holy Bishop Augustine was fulfilled [although himself long before that was taken out of this Life to the Kingdom of Heaven] that also the treacherous People might feel the Revenge of Temporal Ruin, because they had despised the Counsels of Eternal Salvation offered unto them.
13. Much Difference arose hereabouts: the rather, because some urged that Parenthesis (Although himself long before, &c.) to have been studiously interpolated in Bede, on purpose for the Purgation of Augustine, by some in after-Ages that favored him; alleging, that it is not in the ancient Saxon Copies, being put in as a piece of new Cloth into an old Garment, with intent to fill it up, but in event making it worse; because this Passage checketh the Pen of Bede in the full Speed thereof (no less against the Rules of History, then of Horsemanship) as he was writing the Life of Augustine, the Story whereof notwithstanding still runs on, and continues until the end of the next Chapter. Here some of the Jury betook themselves to the point of Chronology, as most proper to decide the matter now depending; but such was the Variety of Authors, that no Certainty could thence be extracted. For, though the Massacre of the Monks of Bangor is generally noted to be Anno 603. which falls out before the Death of Augustine: yet the Annals of Vlster (whose Authority is not to be contemned) observe the same in the year 613. which undoubtedly was after Augustine 's Decease.
14. Then a second sort of Witnesses presented themselves, as M. Parker, Bishop Jewel, and others, somewhat sharp against Augustine in their Expressions: which wrought the less with the Jury; partly, because of such Authors their known Opposition to the Romish Church; and partly, because of their Modern writing, almost a thousand years after the matter in fact. Only the Moderate Testimony of Reverend M r . Fox much moved the whole Court, as one thoroughly well-affected in Religion, and averse from all Popery and Cruelty, thus expressing himself: This seemeth rather suspicious then true, that Ethelbert being a Christian King, either could so much prevail with a Pagan Idolater, or else would attempt so far to commit such a cruel Deed: But of uncertain things I have nothing certainly to say, less to judge. This (I say) prevailed so far with the Jury, that consulting with themselves, they found an Ignoramus. With whose commendable Charity I concur; preferring rather to clear a Twi-light Innocence into Noon-day, then to darken it into Midnight.
15. To return to the Monks of Bangor. Their innocent Blood went not long unrevenged: for we find recorded, how three British Princes, namely, Blederick Duke of Cornwall Margaduc Duke of South-Wales, and Cadwan Duke of North-Wales, bade Battle to the Northumberlanders, as they were invading Wales, and not only dangerously wounded the aforesaid Ethelfride their King, but also discomfited his Army, and slew ten thousand and sixty of his Soldiers, forcing him at last to Articles of Composition; that he should confine himself within his own Country, North of Trent, and leave all Wales to be entirely and peaceably enjoyed by the Britons, the true Owners thereof.
16. However here, to our great Grief, we are fain to take our Farewell, for some hundreds of years, of the British Church, wanting Instructions concerning the Remarkable Particulars thereof. Yet D r . Harpsfield deserves a Check, both for his false Ground-work, and presumptuous. Inference built thereupon. For, first, he slighteth the British Nation, as such an one, as since this their Dissenting from Augustine, and the Romish Church in Ceremonies, never archieved any Actions of Renown, or mounted to any Eminency in the world. Then, he imputeth their being so long depressed, and at last subdued by the English, as a just Punishment of God, on their not Complying with Rome: so pragmatical a Prier he is into Divine Secrets. But he who thus casteth forth a National Abuse, can never see where such a Stone lighteth; for (besides the Nation for the time being) their Posterity engaged therein have just cause either to find, or make Reparation to themselves. I could, and would myself assert the British from this Scandalous Pen, were it not against the Rules of Manners and Discretion, to take this Office out of the hands of some of their own Nation, for whom it is more proper, as they are more able to perform it.
17. Only give me leave to insert a Line or two (some Pleasant Discourse will not do amiss, after so much Sad matter) in Commendation of the British Tongue, and Vindication thereof, against such as causelessly traduce it. First, their Language is Native. It was one of those which departed from Babel: and herein it relates to God, as the more immediate Author thereof; whereas most Tongues in Europe ow their Beginning to human Depraving of some Original Language. Thus the Italian, Spanish, and French, Daughters, or Neeces to the Latin, are generated from the Corruption thereof. Secondly, Unmixed. For, though it hath some few Forrain Words, and useth them sometimes; yet she rather accepteth them out of State, then borroweth them out of Need, as having besides these, other Words of her own to express the same things. Yea, the Romans were so far from making the Britons to do, that they could not make them to speak as they would have them: their very Language never had a perfect Conquest in this Island. Thirdly, Unaltered. Other Tongues are daily disguised with foreign Words, so that in a Century of years, they grow Strangers to themselves: as now an English -man needs an Interpreter to understand Chaucer 's English. But the British continues so constant to itself, that the Prophesies of old Teliessin (who lived above a thousand years since) are at this day intelligible in that Tongue. Lastly, Durable; which had it's Beginning at the Confusion of Tongues, and is likely not to have it's Ending till the Dissolution of the World.
18. Some indeed inveigh against it, as being hard to be pronounced, having a conflux of many Consonants, and some of them double-sounded; yea, whereas the Mouth is the place wherein the Office of Speech is generally kept, the British words must be uttered through the Throat. But this rather argues the Antiquity thereof, herein running parallel with the Hebrew (the common Tongue of the Old World, before it was enclosed into several Languages) and hath much Affinity therewith, in jointing of words with Affixes, and many other Correspondencies. Some also cavil, that it grates and tortures the ears of Hearers with the Harshnesse thereof: whereas indeed it is unpleasant only to such as are Ignorant of it. And thus every Tongue seems stammering, which is not understood; yea, Greek itself is Barbarism to Barbarians. Besides, what is nick-named Harshness therein, maketh it indeed more full, stately, and masculine. But such is the Epicureanism of Modern Times, to addulce all words to the Eare, that (as in the French) they melt out, in pronouncing, many essential Letters, taking out all the Bones, to make them bend the better in speaking: and such Hypocrites in their Words speak them not truly in their native Strength, as the plain-dealing British do, which pronounce every letter therein more manly, if less melodious. Lastly, some condemn it unjustly as a Worthlesse Tongue, because leading to no matter of moment; and, who will care to carry about that Key, which can unlock no Treasure? But this is false; that Tongue affording Monuments of Antiquity, some being left, though many be lost; and moe had been extant, but for want of Diligence in Seeking, and Carefulness in Preserving them.
19. But, craving pardon of the Reader for this Digression, we reassume our Augustine, who all this while was very industrious, and no less successful in converting the Saxons to the Christian Faith. Insomuch that a certain Author reporteth, how in the River Swale near Richmond in Yorkshire, Augustine on one day baptized above ten thousand; adding withal, that the People not only passed without Danger through so deep a River, but also they who weresick, and deformed when they went in, were whole and handsome when they came forth again. The judicious Reader may in this Miracle discover, how the Author thereof (no doubt some ignorant Monk) hath therein jumbled and confounded three distinct Seripture-Histories, to make a mock-Parallel betwixt the Rivers Jordan and Swale;
-
Borrowing
- 1. The Peoples safe passing through it,
- 2. Their being baptized in it,
- 3. The curing of their Infirmities by it,
- from
- Jordan.
But here it must be remembered, that Bede maketh no mention at all hereof, and ascribeth this numerous Baptizing to Paulinus Arch-Bishop of York many years after. It would argue too much Morosity in us, to demure in our saith to the whole Fact, till Authors are all agreed about the Doer thereof. For mine own part, I conceive Paulinus the more probable Person, as questioning whether Augustine most conversant amongst the South and West-Saxons) ever moved so far Northward.
20. And, if so many were baptized in one day, it appears plainly, that in that Age, the Administration of that Sacrament was not loaded with those Superstitious Ceremonies, as essential thereunto, of Crossing, Spittle, Oil, Cream, Salt, and such like Trinkets; which Protestants generally as little know what they are, as Papists why they use them. I say, in that Age nothing was used with Baptism but Baptism; the Word and the Water made the Sacrament. Yea, the Arch-Bishop is said to have commanded by the voice of Criers, that the People should enter the River confidently, two by two, and, in the name of the Trinity, baptize one another by turns. This, indeed, was the most compendious way; otherwise Joshua 's day, wherein the Sun stood still, had been too short for one man's personal performance of such an Employment.
21. Another considerable Accession was made to Christianity in the SouthWest part of this Isle, and particularly in Dorsetshire; where Augustine at Cern, destroyed the Idol of Heale, or Aisculapius, which the Saxons formerly adored. But in his journey hither (Reader, they are not mine, but my Authors words) with his Holy Company, they were cruelly oppressed with the three familiar Discommodities of Travelers, Hunger, Thirst, and Wearinesse; when Augustine striking his Staff into the Ground, fetched forth a crystal Fountain, which quenched the extremity of their Thirst: whence the Place was afterward called Cernel, from Cerno in Latin, to see, and El in Hebrew, God. A Composition of a Name hardly to be precedented, that a Word should commence per saltum, from Latin into Hebrew, without taking Greek by the way thereof. Why not rather Cernwell, Behold the fountain; or Cernheal, See the Destruction of the Idol? But in truth, in all Books ancient and modern, the Place is plainly written Cern, without any paragogical apposition thereunto.
22. Indeed, most of the Miracles assigned unto this Augustine, intended with their Strangenesse to raise and heighten, with their Levity and Absurdity do depress and offend true Devotion. Witness, how when the Villagers in Dorsetshire beat Augustine, and his Fellows, and in Mockery fastened Fish-tails at their Backs, in punishment hereof, All that Generation had that given them by Nature, which so contemptibly they fastened on the Backs of these Holy men. Fy for shame! he needs an hard Plate on his Face that reports it, and a soft Place in his Head that believes it.
23. However, for the main, we undoubtedly believe that the Preaching of Augustine and his Fellows took good Effect, finding the visible Progress, and the Improvement thereof, in the Conversion of so many from Paganism to Christianity. For, Sebert King of Essex (nephew to Ethelbert King of Kent, by Ricula his Sister) embraced the Faith, with all his Kingdom, by the Ministry of Mellitus, whom Augustine ordained Bishop of London; much about the same time making one Iustus a Roman (who was vir sui nominis, a man answering his Name) Bishop of Rochester. Many other remarkable matters happened in the Life of Augustine, especially those Questions and Answers, which passed betwixt him and Gregory the Great; by us purposely omitted, partly, because they are too voluminous to insert; and partly, because they are at large in many Authors, to whom we remit the Reader.
24. And now was the time come of Augustine 's Dissolution, whose Body was buried in the Northern Porch of the New Church in Canterbury, dedicated to Peter, and Paul, having (as Bede informs us) this Inscription written upon his Monument; Here resteth Lord Augustine the first Arch-Bishop of Canterbury; who being in times past sent hither from Blessed Gregory Bishop of the Roman City, and supported by God with the working of Miracles, brought King Ethelbert and his Country, from the worshipping of Idols to the Faith of Christ: and the days of his Office being finished in Peace, he died the seventh of the Calends of June, the same King reigning.
25. But in this Epitaph one thing is wanting, and that mainly material; namely the Year when he died. Strangely is that Watch contrived, and is generally useless, which shows the Minute of the Hour, not the Hour of the Day. As this Epitaph points at the Day, of smaller consequence; leaving out the Year, of greater concernment. This hath put men's Fanisies on various Conjectures. Some make it a mere Omission of Bede: which notwithstanding is very strange, because otherwise he is most Criticall, and Punctuall in the Notation of Time. Others conceive it a fault of Commission, in some of after-Ages, who purposely expunged the Year (beshrew their Fingers that thrust out the Eyes, the Date of this Epitaph) lest the same should make too clear Discoveries of Augustine 's surviving after the Massacre of the Monks of Bangor; which would increase the Suspicion of his having a Finger therein. Others place the Neglect in the Monument maker, and not in Bede; seeing he was but the bare Relater of the Epitaph, and therefore loath to add, or alter anything thereof. Perchance the Tomb-maker registered the Day, as a Nicity most likely to be forgotten; omitting the Year, as a thing generally, universally, and notoriously known, all men keeping a Record thereof, which in process of time became wholly forgotten. Thus, those things are not long effectually kept by any, which are equally to be kept by All, and not charged on any One man's particular Account. Sure I am, the setting up of this Land-mark, the nothing of the Year of his Death, had given excellent Direction to such as travel in the Saxon Chronology, who now wander at Randome for the want of it.
26. And now we take our Farewell of Augustine, of whom we give this Character. He found here a plain Religion (Simplicity is the Badge of Antiquity) practiced by the Britons, living some of them in the Contempt, and many moe in the Ignorance of Worldy Vanities, in a barren Country: And surely, Piety is most healthful in those places, where it can least surfeit of Earthly Pleasures. He brought in a Religion spun with a Courser Threed, though guarded with a Finer Trimming, made luscious to the Senses with pleasing Ceremonies; so that many, who could not judge of the Goodness, were courted with the Gaudinesse thereof. Indeed the Papists brag, that he was the Apostle of the English; but not one in the Style of S t . Paul, neither from men, nor by man, but by Jesus Christ; being only a derivative Apostle, sent by the second hand: in which sense also he was not our sole Apostle; though he first put in his Sickle, others reaped down more of the English Harvest, propagating the Gospel farther, as shall appear hereafter. But because the Beginnings of things are of greatest consequence, we commend his Paines, condemn his Pride, allow his Life, approve his Learning, admire his Miracles, admit the Foundation of his Doctrine Jesus Christ; but refuse the Hay and Stubble he built thereupon. We are indebted to God his Goodness in moving Gregory, Gregory 's Carefulness in sending Augustine, Augustine 's Forwardnesse in preaching here: but above all, let us bless God's exceeding great Favor, that that Doctrine which Augustine planted here but impure, and his Successors made worse with watering, is since, by the happy Reformation, cleared and refined to the Purity of the Scriptures.
27. After the death of Augustine, Laurentius a Roman succeeded him, whom Augustine in his Life-time not only designed for, but ordained in that Place, out of his abundant Caution, that the Infant-Church might not be Orphan an Hour, lest Satan should assault the Breach of such a Vacancy, to the Disadvantage of Religion. Such a super-Ordination in such cases was Canonical, it being a Tradition, that S t . Peter in like manner consecrated Clement his Successor in the Church of Rome. And sure it is, the Prophet Elijah (no doubt to his great Comfort whilst living) anointed Elishe to minister in his Room, in his Prophetical Function. In one respect Laurentius exceeded Augustine, that he reduced the Recusant Britons and Scots, (probably demeaning himself more humbly then his Predecessour) to some tolerable Conformity to the Romish Ceremonies, especially in the Celebration of Easter. Now, seeing frequent Mention hath formerly been made, of the Difference between the Romish and British Churches, in Observation of that Festival; we will endeavor, as truly as briefly, to state the Controversy betwixt them, with Arguments each side produceth in their own behalf.
28. But, because the Point in hand is so nice (rather then necessary) that a little Variation therein may be material, I will carefully follow the truest Copy I can get, in stating the Question, taking it from a Learned Pen exactly skilled therein.
The Romans kept
Easter upon that Sunday which fell betwixt the 15. & 21. day of the Moon (both terms included) next after the 21. day of March, which they accounted to be the seat of the Vernall Equinoctial. And in reckoning the Age of the Moon, they followed the Alexandrian Cycle of 19 years, as it was explained unto them by Dionysius Exiguus.
The Britons kept
Easter upon the Sunday that fell betwixt the 14. and 20. day of the Moon, following in their Account thereof, not the 19 years Computation of Anatolius, but Sulpitius Severus his Circle of 84 years.
It is enough to prove the Practice of Rome was the right, that it was the Practice of Rome; yea, did it not deserve the Stab of Excommunication, for any dissenting from her practice, tantamountingly to give her the Lie? However, it seems the Reputation of Rome 's Infallibility was yet in the Nonage thereof, that the British durst so boldly differ from them, without danger of Damnation.
29. Yea, they pretended ancient Tradition on their side, from the Primitive Times, derived from S t . John himself; as by the ensuing Verses (which we thought fit to translate) may appear:
Time was, when once the Activity of Peter and John with holy Zeal was excellently employed, contending in a Race, which should first come to the Grave of our Savior: but see here the Romans and the Britons, the pretended Followers of these two Apostles, not running, but wrestling in a violent Contention, who should most truly observe the Resurrection of Christ out of his Grave.
30. Strange! that so Good, and Wise men, should thus fall out about the Mint and Cumin of Religion, a Ceremony not at all decided in Scripture. It is to be feared, that the When marred the How of Easter; and the Controversy about the Time, spoiled a more material Circumstance, of the Manner of keeping this Feast; these opposite Parties searce being mutually in Charity at the receiving of the Sacrament, at that solemn Festival, kept among the Jews with unleavened Bread, celebrated among Christians with too much Leaven (sour and swelling) of Anger and Passion. The best is, for the present Laurentius composed the Quarrel, and brought both Britons and Scots (that is, the Inhabitants of Ireland) to complie with the Romans therein. But as every small Wrinch, or stepping a wrie, is enough to put an ill-set Bone out of joint: so each petty Animosity was great enough to discompose this Agreement. But enough of this Controversy for the present, we shall meet it too soon again; which like a restless Ghost, will haunt our English History, for more then an hundred and fifty years together.
31. Only I will add that, although about Augustine 's time, this Controversy was then most heightened and inflamed; yet an old Grudge it was long before, betwixt the Romans and Britons. For, if old Taliessyn (styled Chief of Bards by the Britons) lived (as Pitseus, a Catholic Writer, will have it) in the year five hundred and forty; and if the following verses be Taliessyn 's, as it is undoubtedly believed; then this Difference was on foot fifty years before Augustine came into England.
These words, From Romish Wolves, relate to the Vigilancy of the British Pastors, to keep their People from Rome's Infection in these points. Thus, whilst the Britons accounted the Romans Wolves, and the Romans held the Britons to be Goats, what became of Christ's little flock of Sheep the whiles? The best is, the good God, we hope, will be merciful in his Sentence on Men, though passionate Men be merciless in their Censures one on another.
32. To return to Laurentius. The great Joy for the Agreement made by him, was quickly abated with Grief, at the Death of King Ethelbert: who having reigned fifty six, and been a Christian one and twenty years, was buried nigh to his good Wife, Queen Bertha (who died a little before him) in the Porch of S t . Martin 's Church in Canterbury; which Fabric, with some other Churches, by him were beautifully built, and bountifully endowed. In Ethelbert 's Grave was buried much of the Kentish Christianity: for Eadbald his Son both refused His Father's Religion, and wallowing in Sensuality, was guilty of that Sin not so much as named amongst the Gentiles, in keeping his Father's second Wife. Such as formerly had took up Christianity, as the Court-Fashion, now left it; & whom Ethelbert 's Smiles had made Converts, Eadbald 's Frowns quickly made Apostates. Yea, at the same time (so infectious are the bare Examples of Great men) the three Sons of the King of the East-Saxons fell back to Pagnisme. These refused to be baptized, and yet, in Derision, demanded of the Bishop Mellitus, to receive the Eucharist; which he flatly denied them; Baptism being an Introductory Sacrament, and it being unlawful to break into the Church, without going through this Porch. Yet they gave Mellitus fair Warning, and free leave to depart; who coming into Kent, held there a Council with Laurentius and Iustus, what was best to be done. At last they concluded, that it was in vain, prodigally to lose their Paines here, which they might expend with more profit in their own Country: and seeing Martyrdom, as it is not cowardly to be declined, so it is not ambitiously to be affected; they resolved to go the way which Divine Providence directed them, and to return into France: which Mellitus and Iustus did accordingly.
33. Was this well done of them, to leave their Charge? Did not God place them Centinells in his Church, and could they come off from their Duty, before they were relieved by Order? But surely their ill Usage was an interpretative Discharge unto them. In warrant whereof, we have not only Christ's Precept, to leave the unworthy House with a witness (namely with the Dust of our Feet shaken off as a Testimony against it;) but also his Practice, going from the Gadarenes, when they desired he should depart their Coasts. Indeed, the Word of Life is a quick Commodity, and ought not, as a Drug, to be obtruded on those Chapmen who are unwilling to buy it; yea, in whose Nostrills the very Savour of Life unto Life doth stink, because proffered unto them.
34. Laurentius entertained the like Resolution of Departure; when, lying on his Bed, S t . Peter is said to have taken him to task in a Vision. Yea, S t . Peter was not only seen, but felt, sharply and soundly Whipping him, for his unworthy Intention to forsake his Flock; who rather should have followed S t . Peter 's Example (as he imitated Christ 's) whom no Losses or Crosses could so deter, as to desert his Charge. Some will say, Peter herein appeared a partial Parent, so severely disciplining this his Son, whilst two other of his Children, being more guilty, Mellitus and Iustus (who had actually done what Laurentius only designed) escaped without any Correction. But we must know, though these seemed more faulty, by what appears in open View, yet the Passages behind the Curtain (Considerables concealed from us) might much alter the case. And indeed, Pastors leaving their people is so ticklish a Point, and subject to such secret Circumstances, that God and their own Consciences are only the competent Judges of the Lawfulnesse or Unlawfulnesse thereof.
35. Thus, all black and blew, Laurentius repaireth to Eadbald King of Kent, and presenteth himself unto him in that sad Condition. The King, much amazed thereat, demands, who durst offer such Violence to so Good a man? Whereby it plainly appears, that though Eadbald himself refused Christianity, yet he afforded Civility and Protection to Laurentius, and to all in Kent of his Religion. He largely relates what had happened unto him; and in fine so prevailed on Eadbald, that he not only put away his Wife-Mother-Whore, but also embraced Christianity, and at his desire, Iustus and Mellitus returned again into England.
36. Rochester readily received Iustus their Bishop, being a little Place, of few Persons, and they therefore the easier all to be brought to be of one Mind. But large London (though then, for Greatness, but the Suburbs to the present City) I say, London then, was even London then, as wanton in the Infancy, as now wayward in the Old-age thereof; where generally the People, long radicated in Wickedness, refused to entertain their good Pastor returning unto them. But here my good Friend, in his Notes on this Passage, makes an ingenious Reservation, that (though the major part must be confessed peevish in all populous places) London in all Ages afforded eminent Favourers of Learned and Religious men. And would I could (being the meanest of Ministers) as truly entitle myself to the foresaid Qualifications, as I heartily concur with him in my grateful Confession, that I have effectually found plenty of good Patrons in that Honorable Corporation. Mellitus thus rejected, was glad to lead a private life in London, till that after the Death of Laurentius, he succeeded him in the Church of Canterbury.
37. A grave, and good man, but much afflicted with the Gout, and highly meriting of his See of Canterbury; especially if true, what Bede reports, that, when a grievous Fire happened in that City, Mellitus accosted the very Fury thereof with faithful Prayer, and his own bare Hands (strange! that no modern Monk hath since in his Relation put a Crucifix, or Holy-Water-sprinkle into them) and so presently quenched the Raging of the Flames. Say not, why could he not as easily have cured his own Gout, as quenched this Fire? seeing Miracles are done, not for men's ordinary Ease, but God's solemn Honor. Yea, the Apostles themselves were not at pleasure Masters of their miraculous Power, for their personal use; seeing S t . Paul could neither cure the often Infirmities of his dear Son Timothy; nor remove the acute, desperate Disease, wherewith he himself in Asia was afflicted. Five years sat Mellitus in Canterbury: after whose Death, Iustus Bishop of Rochester succeeded him, and had his Pall solemnly sent him by Pope Boniface.
38. By the way, the Pall is a Pontifical Vestment, considerable for the Matter, Making, and Mysteries thereof. For the Matter, it is made of Lambs Wooll, and Superstition. I say, of Lambs Wooll, as it comes from the Sheeps Back, without any other artificial Colour, spun (say some) by a peculiar Order of Nuns, first cast into the Tomb of S t . Peter, taken from his Body (say others) surely most sacred if from both; and [superstitiously] adorned with little black Crosses. For the Form thereof; the Breadth exceeded not three Fingers (one of our Bachelours Lamb-skin Hoods in Cambridge would make three of them) having two Labells hanging down before and behind, which the Arch-Bishops only, when going to the Altar, put about their Necks, above their other Pontifical Ornaments. Three Mysteries were couched therein. First, Humility, which beautifies the Clergy above all their costly Copes. Secondly, Innocency, to imitate Lamb-like Simplicitie. And thirdly, Industry, to follow him who fetched his wandering Sheep home on his Shoulders. But to speak plainly, the Mystery of Mysteries in this Pall was, that the Arch-Bishops receiving it, shown therein their Dependence on Rome; and a Mote in this manner ceremoniously taken, was a sufficient Acknowledgement of their Subjection. And, as it owned Rome 's Power; so in after-Ages it increased their Profit. For, though now such Palls were freely given to Arch-Bishops, whose Places in Britain for the present were rather cumbersome then commodious, having little more then their Paines for their Labor; yet in after-Ages the Arch-Bishop of Canterbury 's Pall was sold for five thousand Florenes: so that the Pope might well have the Golden Fleece, if he could fell all his Lambs-Wooll at that rate. Only let me add, that the Author of Canterbury-Book stiles this Pall, Tanquam grande Christi Sacramentum. It is well tanquam came in to help it, or else we should have had eight Sacraments. But, leaving these Husks to such Palats as are pleased to feed on them, we come to the Kernell of Religion, how the same was propagated in other Parts of England. And first, of the Preparative for the Purge of Paganism out of the Kingdom of Northumberland.
39. Edwin, the King thereof, was Monarch of all England, with the Isles of Man and Anglesey, more puissant then any of His Predecessors. And this, saith Bede, was In auspicium suscipiendae Fidei, in good Handsell of the Faith he was hereafter to receive. God first made him Great, and after Gracious; that so by his Power, he might be the more effectual Instrument of his Glory. Now he had married Edelburge, daughter of Ethelbert King of Kent: to whom he not only permitted free Exercise of Religion, to herself and her Servants, but also promised himself to embrace it, if, on Examination, it appeared the most Holy, and fittest for Divine Service. In the Court of this Queen was one Paulinus, a pious Bishop, who, with much Pains and little Profit, long labored in vain to convert the Pagans. God hereby both humbling him, and showing, that the Hour of his Mercy shall not be ante-dated one Minute, by any human Endeavors. However, Paulinus, seeing he could not be happy to gain, would be careful to save; and daily plied the Word and Sacraments, thereby to corroborate his own People in Piety.
40. Now it happened that one Eumere, a Swash-buckler (a Contemner of his own life, and thereby Master of another man's) sent from Guichelm, King of the West-Saxons, with an envenomed Dagger sought to kill King Edwin: when Lilla, one of his Guard, foreseeing the Blow, and interposing himself, shielded his Sovereign with his own Body, yea, deadened the Stroak with his own Death. Loyalty's Martyr; in a Case which is likely to find moe to commend, then imitate it, on the like occasion. Edwin, notwithstanding slightly hurt, was very sensible of the Deliverance, and promised, that if he might conquer the treacherous West-Saxon King, with his Adherents, he would become a Christian. And though there be no indenting, and conditional capitulating with God (who is to be taken on any terms) yet this in a Pagan was a good step to Heaven, and Paulinus was glad he had got him thus far; especially, when in Earnest of the Sincerity of his Resolution, he consigned over his infant-Daughter Eansled, to be baptized, whom Paulinus christened, with twelve moe of the Queen's Family. Well, the West-Saxon King was quickly overcome, and all his Complices either killed, or conquered, and yet King Edwin demurred to embrace Christianity. But he communicated with the sagest of his Counsel, with whom he had daily Debates, being loath rashly to rush on a matter of such Moment. And truly, that Religion which is rather suddenly parched up, then seasonably ripened, doth commonly ungive afterwards. Yea, he would sit long alone, making company to himself, and silently arguing the Case in his own Heart, being partly convinced in his Judgment of the Goodness of the Christian Religion; and yet he durst not entertain Truth, a lawful King, for fear to displease Custom, a cruel Tyrant.
41. Amongst the many Debates he had with his Counsel about altering his Religion, two Passages must not be forgotten; whereof one was the Speech of Coify, the prime Pagan-Priest. Surely (said he) these God's, whom we worship, are not of any Power, or Efficacy in themselves; for none hath served them more conscientiously then myself, yet other men, less meriting of them, have received moe and greater Favors from their hand, and prosper better in all things they undertake. Now, if these were God's of any Activity, they would have been more beneficial to me, who have been so observant of them. Here the Reader will smile at Coify his Solecisme, wherein the Premises are guilty of Pride, as the Inference thereon of Error and Mistake. If he turn Christian on these terms, he will be taught a new Lesson: how not only all outward things happen alike, to good and bad, to him that sacrificeth, as to him that sacrificeth not; but also, that Judgment beginneth at the house of God, and the best men meet with the worst Success in Temporal matters. However, God was pleased to sanctify this man's Error, as introductory to his Conversion: and let none wonder, if the first Glimmering of Grace in Pagans, be scarce a degree above Blindness.
42. Better, in my opinion, was the plain Comparison, which another nameless Courtier made at the same time. Mans life (said he) O King, is like unto a little Sparrow, which, whilst your Majesty is feasting by the Fire in your Parlour with your royal Retinue, flies in at one Window, and out at another. Indeed we see it that short time it remaineth in the House, and then is it well sheltered from Wind and Weather; but presently it passeth from Cold to Cold, and whence it came, and whither it goes, we are altogether ignorant. Thus, we can give some account of our Soul, during it's abode in the Body, whilst housed and harboured therein; but where it was before, and how it fareth after, is to us altogether unknown. If therefore Paulinus his Preaching will certainly inform us herein, he deserveth, in my opinion, to be entertained.
43. Long looked for comes at last. King Edwin almost three years a Candidate at large of Christianity, cordially embraceth the same, and with many of his Nobles, and Multitudes of his Subjects, is solemnly baptized by Paulinus, in the little Church