The 1. Chapter.

BRitāny an Iland of the Oceane, which of owld time was called Albion, doth stande betwext the north and the west, right ouer against Ger­many, Fraunce, and Spayne, iij of the greatest countries of Europe. Which being eight hun­dred myles longe Northward, is but ij hundred myles broade, excepte yow reckon the cabes or poyntes of the mountaynes which runneth owt a long far into the sea, wherby the Iland is in cumpasse That is 1800. mi­les. forty and eight times lxxv myles. Of the sowth side it hath Flaunders, the first hauen towne wherof to ar­riue at for a man comyng owt of England is called Ruthubi, the hauen whereof is now corruptely called This hauen is now loste by the ir­ruption of the sea. Reptacester 50 myles of from Calleis, or as some write 60. myles. On the back syde of it where it lyeth open vnto the mayne Oceane, it hath the Iles cal­led Orcades. It is an Iland very batfull of corne, frute and pasture. In sum places it beareth vines, it hath plentif of fowles of diuer­se sortes, both by sea and by land, of sprynges also and riuers full of fysh but specially of lampriles and eles. Ther be many times also takē porposes, Dolphyns and whales, beside many kynde of shellfishes, among other of muskles, in whom be founde per­les of all coulours as red, purple, crymson, but specially white: ther is also great store of cockles, whereof is made the dye of crymson, whose rudd will be appalled nether with heate of sonne nether with wette of wether, but the oulder it is, the more bright and beutifull glasse it casteth. It hath also sprynges fitt to make [Page] salt, and others of whott waters, where ar buylded seuerall pla­ces meete for all ages as well for men as women to bathe them selues. For the water (as saynt Basill writeth) runnyng thowrogh certayne metalles, receiueth therof such vertue of heate, that it is not only made warme therby but also skalding whot. This Iland is stored wyth mynes of sundry metalles, as of brasse, lead, iron, and syluer. It bringeth furth also great plētyf of the Geate stone, and that of the best. This stone is blacke and burneth being put to the fire, and then is of vertu good to chase away serpentes. If you rub him till he be warme, he holdeth fast such thinges as ar layd vnto him euen as Aumber doth. This Iland had in it sumtimes xxviij fayre cities, beside an innumerable sort of castles whiche also wer well and strongly fensyd wyth walles, turrettes, gates, and bullwarkes. And for as much as it is placed right in manner vnder the north pole, it hath light nightes in the sommer, so that at mydnight many times men dowteth whether it be yet twy­light of the euening past, or breach of the day followyng. Wher­by the daies be of a great length there in sommer, as contrary the nighte in wynter that is to wytt, xviij howers, by reason the son­ne there is so farre gō sowthward. And so in like maner the nigh­tes in the sommer ar there very shorte and the daies in the wyn­ter that is to wytt vj. equinoctiall howers, where as in Armenia, Macedonia, Italia, and other countries subiect to the same line, the longest day or night passeth not xv, the shortest ix howers. This Iland at this present to the number of the v. bookes of Mo­ses, wyth v. sundry languages doth study and set furth the know­ledge of one perfecte truth, that is, wyth the language of the En­glish, the Britannes, the Scotts, the The Redshan­kes. Pictes, and the latine, which by study of the scriptures is made common to all the rest. At the first this land was inhabited of none other nation but only of the Britānes, of whom it receiueth his name: which Britānes co­myng out of Armorica (called now litle Britāny) as it is thought, chose vnto them selues the sowth parte of this land. And after [Page 14] when they from the sowth forward had in their possession a great parte of the Ile, it chaūced that certaine people of the Pic­tes coming owt of Scythia, as it is sayd, trauailing vppō the seas with a few long shippes, the winde dryuing them in cumpasse rownde about the coaste of Britannye, blewe them a land on Irelands syde, on the north partes therof. Which they finding inhabited of the Scottes, besought thē to allow them some part of the land, where they might plante them selues. But they coul­de not obtayne their desire. This Ireland, next vnto Britanny is the greatest lland of the Oceane sea, and standeth westward of Britanny. But as Northward it is not so longe as it, so westward it is much longer, and reacheth vnto the North partes of Spay­ne, hauing the mayne sea runnyng betwext. The Pictes (as I haue sayd) arriuing wyth their nauy in Ireland, required of the inhabitants, that they might be suffered, there to rest and place them selues. The Scottes aunsered that the Iland was not bigg inowgh to hold them both. But we can geue you good coun­sel (quoth they) what we thynke best for you to doe. We know well there is an other Iland not farre from oures stan­ding easte ward from hence, which we may see owt of this land in a fayer sonnye day. If you will goe thether, you may inhabit ther at will. And if there be any resistance made against you, we wil ayde you. Whervpon the Pictes arriuing in Britanny plan­ted them selues in the North partes therof. For as for the sowth partes the Britānes had taken vpp before. And wheras the Pictes hauing no wyues did require of the Scottes to marry their dawghters, the Skottes agreed to graunt them their bone, vnder condition, that as often as the matter was in dowt, they should choose their kyng rather of the next of the howse of the woman then of the man. Which order, it is well knowen the Pictes kepeth euen to this day. In processe of yeres, after the Britās and the Pictes, the Skottes also wer receiued in to Britanny amōg the Pictes. Which coming owt of Ireland vnder Rewda their Ca­pitaine, [Page] either by force or frendship, entered and inhabited the country in Scotland, which they possessed. Of which capitaine euen vnto this day they ar callid dall reudini, for in their langua­ge dall signifieth part. A descri­ption of Ireland. Irelande both in bredth, holsomnes and fines of ayre, for passeth Britanny, so that there snow remayneth skant iij. dayse to gether: and no man there for foddering of his beastes, ether maketh hay in the sommer, or buyldeth stawles for his cattaile. There is no noysom creping beast to be sene there, no serpent that can liue there. For many times serpentes which hath ben brought thether owt of Britanny, the ship drawing ne­re vnto the land, as sone as they ar towched wyth the smell of the ayer, they dieth owt of hand. Yea more then that, all thing in maner that cometh from the sayd Iland, is of souerayne vertue against poyson. And this we sawe with oure eyes, that whē cer­tain men, that wer stinged of venemous serpents, had taken the scraping of certaine leaues of bookes which had bē of Irelād, and had drōke it in water, forthwyth all the force of the venim was staynched, and the swelling of the stinged bodies vtterly asswa­ged. This Iland is rich in milk and hony, nor voyd of vines, fish or foule, and full of stagges. This is properly the country of the Skottes, owt of the which they isshuing hath inhabited Britāny being before possessed of the Britons and the Pictes. Ther is a great creke of the sea whiche seuered of ould time the Britons from the Pictes, which from the west runneth far in to the lād. Where vnto this day there is a citty of the Britons very stronge and well fensed called Alcuith. At the north side of the which creke, the Scottes hath come and made their dwelling country.

The. 2. Chap.

THe Romains had neuer accesse vnto Britāny, nor kno­ledge therof vntill Caius Iulius Cesars time. Who the 593. yere from the buylding of Rome and the 60. [Page 15] before the incarnation of ower Sauiour Christ, being Consul wyth L. Bibulus, at the time that he had battell with Germany and Fraunce, which two countres the riuer Rhene doth seuer, cam into Picardy, from whence is a very nigh and short passa­ge in to Britāny, and wyth 80. ships charged wyth men and war­fare prouision, passeth ouer in to Britanny: where he being recei­ued wyth a very sharpe and hotte byckering, and after shaken wyth a contrary tempest was fayne to returne in to Fraunce wyth the losse of a great part of his nauy, and no small number of his souldiars, and of the most part of all his men of armes. And so for that wynter he was forced to dimisse his army: which being ouer past, he sayleth againe in to Britanny, wyth a nauy of 600. sayle one and other. Where after he had arriued, and was nowe marching toward his enemy wyth his mayne hoste, his ships riding at the anker, were with a violēt storme rent and cast either one vppon the other, either vppon the quick sandes, and there broken in peces, in such sort, that xl. of them wer lost owt of hand, and the rest wyth much a doe repaired. Cesars horse­men at the first encounter wer ouerthrowen of the Britannes, and Labienus one of his coronells slayne. At the second encoun­ter, wyth great losse and daunger of his army, he put the Britan­nes to flight. From thence he went vnto the riuer of Tems, which men say can be waded ouer but in one place: where on the farder side a great number of the Britannes warded the bankes, vnder Cassibellauno their capitayne, which had stycked the bottom of the riuer and the bankes also thyck of great sta­kes, wherof certayn remnantes vnto this day ar to be sene, of piles of the bignes of a mans thyghe couered wyth lead styc­kyng fast in the bottome of the riuer. Which when the Romans had espyed and eskaped, the Britannes, not able to stāde the vio­lence of the Romane Legions, hidd them selues in the woddes, owt of the which they ofte brekyng owt, greatly endomaged the army of the Romaynes. In this meane time Colche­ster. Trinobantum, a very [Page] stronge citty, wyth their Capitain Androgorius yelded vnto Cesar, deliuering xl. hostages. Which example, other moe citties followyng, fell in leage wyth the Romans: by whose aduer [...]ising Cesar hauing intelligence of a stronge hold, that Cassibelianus had buylded betwene two dykes or marishes well fensed wyth woddes on ech side, farsed wyth plente of all thinges, assayling wyth great force at lenght ouercomed. After that returning in to Fraūce, hauing dimissed his army for the wynter season, he was sodenly besett wyth great tumultes of warres reised against him on euery side.

The. 3. Chap.

THe 797. yere from the buylding of Rome, Claudius the third Emperour after August, being much desirours to shew him selfe a prince profitable vnto the common welth, sought by all meanes battaile and conquest. Whereup­pon he made a viage in to Britanny, which was all in a mute ny, for that such as wer traytorously fled from them, wer not restored. He passed ouer in to the Iland whether nor before Iulius Cesar, nor after, any durst aduenture. And there with out ether blud or battaile receiued by submission the greatest part of the Iland voluntaryly yelding them selues vnto him. Also he brought in subiection to the Romaine empire the Iles Or­cades, which lieth in the Oceane aboue Britanny: which don he returned to Rome the vj. moneth after that he departed thence: The yea­re of our Lord 46. and caused his son to be surnamed 'Britānicus. This bat­tel was sought the foruth yere of his empire which was the yere of thincarnatiō of our lord 46. In the which yere also there fel a great famine, Actor. 11. thorough out al Syria, which in the Actes of the Apostles is shewed to before spokē by Agabus the prophet. Ve­spasianus which after Nero was emperour, being sent of the said Claudie in to Britanny, subdued vnto the Seigneurie of the Ro­mains [Page 16] the ile of Wite, stādigng nigh Britāny westward. Which is of length frō este to west about 30. miles: frō south to North 12. being in the east part by sea 6. miles, in the west 3. miles of frō the west shore of Britāny. Nero succeding Claudius in the empi­re neuer durst meddle with warfare matters. Wherby among other many hindraunces which befel in his time vnto the em­pire, one was that he had almost lost Britanny: For vnder him two noble townes wer taken and ouerthrowen.

The. 4. Chap.

THe yere of the incarnatiō of our Lord 156. An. 156. Marcus Au­relius Verus the 14. Emperour after August, gouerned the empire with his Brother Aurelius Commodus. In whose time Eleutherius a holy mā being Pope of the church of Rome, Lucius Kyng of Britānes wrote vnto him, desiring that by his commaundement he might be made christian: which his request was graunted him. Wherby the Britannes receiuing then the fayth, kept it sounde and vndefiled in rest and peace, vntill Dioclesian the Emperours time.

The. 5. Chap.

THe yere of our Lord 189. An. 189. Seuerus borne in Afrike at Tripolis, the 17. emperour frō August, reigned 17. yeres. This mā being rough of nature, entāgled with much warres, gouerned the cōmon welth very valiaūtly, but yet with much trauail. After he had vanquyshed his ciuill enemies, with which he was very sore assayled, he is called in to Britanny, by the meanes of the great defection of the most part of the country from the Signorie of the Romans. Where after he had recoue­red by great and greuous warres a great part of the land, he ma­de a partition betwext them and the other wild and sauage people, not with buylding of a wa [...] of stone as some suppose, but with a trench and a rāpaire of tur [...]e and timber, thyck fen­sed [Page] with bulwarkes and turrets. Which sayed trench he caused to be drawen from one sea to the other. And there at yorke he died, leauing behinde him 2. sonnes, Bassianus and Geta, which Geta being condemned of treason, died. And Bassianus taking vpon him the surname of Antonius gouerned the empire after the deceasse of his father.

The. 6. Chap.

THe yere of our Lorde 286, An. 286. Dioclesianus the xxxiij. Emperour after August, being chosen of the army raygned xx. yeres, and he created Maximinianus surnamed Herculeus, his fel­lowe in gouernement of the Empire. In who­se time one Carausius, of low degre in byrth, but valiaunt in armes, and politicke in counsell, was appointed toward the sea coaste against the French menne, and the Saxons, whiche then with continuall robberies much wasted that countries. But he so behaued him selfe, that he did more hurt there, then the ennemies them selues: For such pillage as he had re­couered from them, he did not restore it to the right owners, but reserued it to him selfe, whereby he was suspected, that he wittingly suffered them to pill and spoyle at pleasure. Wher vp­pon being commaunded to be put to death of Maximinianus, he toke vppon him the princely authoritie, and vsurped the gouernance of the Britannes, which after he kept vij. yeres. At length by treason of his fellow Allectius he was slayne. Which Allectius him selfe, ( Carausius being killed) kept the possession of the Iland iij. yeres, whom Asclepiodotus chiefe gouernour of the army ouercam, and receiued the Iland in his possession the tenth yere after it was inuaded. In the meane time, Dioclesian in the easte, Maximinianus in the West raysing the tenth per­secution after Nero against the Christians, commaunded the [Page 17] churches to be spoyled, the Christians to be tormented and killed: which persecution was both longer and also crueller then all the other: for hole x. yeres together it continued in burning the churches, in bānishing the innocēts, in murdering the Martyrs, and neuer ceased. Brefely among other places, it made Britanny to be honored wyth the glory of many ho­ly Martyres which constantly stode and died in the confession of their faith.

The 7. Chap.

AMong other suffered Saynt Albane: of whom Fortunatus priest in the booke he wrote in the prayse of virgines, speaking of the Martyres which from all coastes of the world cam vnto God, sayth, Albanum egregium foecunda Britā ­nia profert.

This Albane being yet but a Pagane, when the cruell com­maundements of the wicked Princes were set forth against the Christians, receiued in to his house one of the clergy whi­che had fled from the persecutours: whom he perceiuing bothe night and day to continewe in praying and watching, beinge sodaynly towched with the grace of God, began to follow the example of his faith and vertu, and by litle and litle instructed by his holesom exhortations, forsaking his blind idolatry beca­me Christiā with his hole hart. At length after the sayd person of the clergy had certain daise taried with him, it came to the eares of the Prince, that this holy confessor of Christ (whose ti­me was not yet come that god appointed for him to suffer mar­tyrdome) lay hid in Albanus house. Whereuppon he commaū ­did his souldiours to search his house with all diligence. Whe­ther [Page] when they were cum, saynt Albane apparelled in his gests and masters garments offerid him selfe to the souldiours, and so was brought bound vnto the iudge. It chaunced that the iudge the same time, was doing sacrifice vnto the deuills before the aultars. And when he had sene Albane, being all chaufed with anger for that he feared not voluntarily to offer him selfe vnto the souldiars and perell of death, for his geste, whom he had harbored, he commaunded him to be brought before the idoles of the diuells, before whom he there stode. And for so much (quoth he) as thou haddest rather to conueye awaye the rebell and traytour to our Gods, then deliuer him vp vnto the souldiours that he might sustaine due punishement for his blasphemous despising of the Gods, looke what paynes he should haue suffered if he had ben taken, the same shalt thou suffer, if thou refuse to practise the rites of ower religion. But Saynt Albane which wilfully had before discouered him selfe to be a Christian, litle heeded the menacies of the Prince. But being thorouly fensed with spirituall armour of grace, told him plainly to his face, that he would not obey his cōmaunde­mēt. Then said the iudge, of what house or stock art thou? Al­bane aunswered [...] what is that to the of what house I am? but if thou be desirous to know of what religion I am, be it kno­wen vnto the that I am a Christian, and that I employe my selfe to Christian maners and excercises. Then the iudge de­maunded him his name. My parents (quoth he) nameth me Albane: and I honor and worship the true and liuing god whi­che made al thing of naught. Thē the iudge being very wroth sayde. If thou wilt enioy long life, cum of, and do sacrifice vn­to the great goddes. The Mar­tyrdom of saint Albane the fir­ste Mar­tyr of Bri­tanny. Albane aunswered, theis sacrifices whiche yow offer vp vnto the diuells, neither helpe the offerers nor obtaine them their desires, but rather purchase them for their reward eternall paynes in hell fire. The iudge hearing this being in a rage, commaunded the holy confessor of God to be [Page 18] all beaten of the tormentours, thinking his constance would relent at strypes, which refused to yeld to words: but he shewed him self not only patient, but also ioyful in the middle of all his torments. The iudge when he sawe he could be nether won­ne with wordes, nor tourned with torments from the religion of Christes faith, commaunded that he should be behedded. In the way as he was ledd to his death, he came to a floudde which with a very swift course ranne betwixt him and the pla­ce where he should suffer. Now he saw a great company of all sexes, degrees, and ages going with him to the place of his exe­cution, in so much that it semed the iudge was left alone at home without any to attend vppon him. This company was so great, and the bridge they had to passe ouer so litle, that it would be toward night, er they all could get ouer. Albane lon­ging much for his blessed death, and hasting to his Martyrdo­me, cumming to the riuers side and making there his prayer with lifting vp his eyes and harte to heauen, sawe furth wyth the bottom to haue bin dried vp, and the water geue place for him and the people to passe ouer dryshod as it were vpon euen grownde. Which when among other the executioner which should haue beheddid him did see, he made hast to mete him, at the place appointed for his death, and there (not without the holy inspiration of God) he fell downe flat before his feete, and casting from him the sword which he held in his hande ready drawen, desired rather that he might be executioned ether for him or with him, rather then to do execution vpō him. Where vpō this mā being now made a fellow of that faith wher of be­fore he was persecutor, and the swerd lying in the groūd before thē, the other officers staggering and doubting all who might take it vpp and doe the execution, the holy confessor of God with the people there assembled went vnto a hill almost half a mile of from that place beautifully garnished with diuers her­bes and flowers not rough or vneasy to climme, but smothe, [Page] plaine and delectable, worthy and mete to be sanctified with the blood of the blessed Martyr, vnto the the top where of when he was ascended, he required of God to giue him water: and strayt there arose a spryng of fayer water before his feete whereby all might perceaue that the riuer before was by his meanes dried. For he which left no water in the riuer, would not haue required it in the topp of the mowntaine, but that it was so expedient, for the glory of God in his holy martyr. For beholde the riuer hauing obeyed the Martyr, and serued his deuotion, leauing behinde a testimony of duty and obedi­ence (the Martyr hauing now suffered) returned to his nature againe. Here therfore this most valiaunt martyr being behed­ded receiued the crowne of life which God promiseth to them that loue him. But he which there tooke vppon him to doe that wicked execution, had short ioy of his naughty deede: for his eyes fel vnto the ground with the head of the holy martyr. There also was behedded the souldiour which being called of God refused to stryke the holy confessor of God: of whom it is open and playne, that though he was not Christened in the fount, yet he was baptised iu the bath of his owne blud, and so made worthy to enter in to the kingdome of heuen. Now the iudge seing so many straunge and heuenly miracles wrought by this holy martyr, gaue commaundement that the persecu­tion should cease, beginning to honour in the sayntes of God the constant and pacient suffering of death, by the which he thought at first to bring them from the deuotion of their fayth. S. Albane suffered his martyrdome the xx. day of Iune, nigh vnto the citte of, [...] which we call now dor­suolde [...]odde. Verolamium. Where after the Christiane churche being quietly calmed and sette­led againe, there was a temple buylded of a meruailous rich worke, and worthy for suche a martyrdome. In the which place truly euen vnto this day ar syck persons cured, and many miracles wrought. There suffered also about that [Page 19] time Aarō and Iulius towne dwellers of the citty of Leicester and many other both men and wemen in sundry places, which after diuerse fell and cruell torments sustayned in al partes of their bodies, by perfitt victory atcheued by pacience, yelded their soules vnto the ioyse of heauen.

The. 8. Chap.

AFter that the stormes of this persecution wer ouerblowen, Temples of Marty­res: holy daies. Cō secration of the B. sacramēt. the faithfull christians which in time of daunger lay hid in dennes and desertes cometh furth and sheweth them selues abro­de, reneweth their churches, which before were ouerthrowen flatt to the grownd, foundeth, buyldeth, and per­fiteth new temples in honor of the holy Martyrs, celebrateth holy dayse, doth consecrate the holy mysteries, with pure mo­uth [...] and harte, and euery where as it wer displayeth their en­signes in signe of conqueste. Heresies in Britā ­ny. And this peace continued in the church of Christ in Britanny vntill the fury of the Arrians heresies: which rūnyng thorough out the world corrupted al­so with his venemous errors this Ilād, though situat out of the cōpasse of the world. Now whē that once by this meanes here­sy had once found an open vent to passe ouer the Ocean sea in to this Iland, shortly after all manner of heresies flowed in to the sayd land, and was there receiued of the inhabitants as being men deliting euer to heare newe things, and stedfastly retaining nothing as certaine. About this time died Constanti­us in Britanny which in Dioclesians life time gouerned Fra­unce and Spaine: a man very milde and of much courtesy. He left Cōstantine his son by Helene his cōcubine created emperour of Fraunce. Eutropius writeth that Cōstantine being created emperour in Britanny succeded his father in the kyngdome. In whose time the heresy of the Arrians springing and being [Page] discouered and condemned in the councell of Nice, did neuer­thelesse infecte not only the other partes of the world, The Ar­rians he­resie prospereth, not with standing th [...] ge­nerall councell of Nice. but also the very churches of the Ilands with deathly doctrine and pe­stilent infidelite.

The. 9. Chap.

THe yere of the incarnation of our Lord 377. An. 377. Gratian the 40. Emperour after August, raygned vj. yeres after the death of Valens, though a litle while before he raig­ned also with Valens his vncle and Valentinian his brother. Which seing the state of the commen welth miserably plag­ued, and nigh altogether decayed, was drouen of nece [...]site for the better repairing of the sayd decaise, to choose vnto him Theodosius a Spanyard borne to be his partener in gouernance of the Empire, comitting, vnto him the regiment of the [...]aste and also of Thracia. In which time, one Maximus a vahaūt mā and a good, and worthy of the Imperiall crowne (had it not ben that contrary to his othe and allegeance he tooke vpon him by tyranny to be Emperour in Britanny) half in maner a­gainst his will being created Emperour of the army, passed ouer in to Fraunce. Where he slewe Gratian the Emperour being circumuented by subtile wiles, and sodenly stolen vppon ere he were ware, as he was in minde to passe in to Italy. After that also he chased Valentiniā the other partener of the empire out of Italy. Valentinian flieng for succour in to the easte, and there with all fatherly piete being receiued of Theodosius, was by his helpe strayt wayse restored vnto the empire, Maximus the ty­ran being shutt vp by seige with in the walles of Aquilegia and there shortly after taken and slayne.

The. 10. Chap.

THe yere of our Lord 394. An. 394. Arcadius son vnto Theodosius with his brother Honorius, being the xliij. Emperour after August, raigned xiij yeres. In whose time Pelagius a Britan borne, disperkled the venim of his faithlesse doctrine very far abroad, holding that a man might liue well without the helpe of the grace of God, vsing herein the ayde of Iulia­nus of Campania, who was intemperatly sturred with the losse of his byshoprick. The pro­pery of heret [...]kes. To whom S. Austen and other catholick fathers also hath aunswered in most ample māner, but yet they would not be amended therby. But being conuicted of their falshed, they rather would encrease it by defending and main­teining it, then amend it by retourning to the truth.

The. 11. Chap.

THe yere of our Lord 407. An. 407. Honorius son of Theodosius the younger being emperour in the 44. place after Au­gust ij. yere before that Rome was iuuaded by Alaricus Kyng of the Gothes, when the nations of the Alanes, the Sue [...]es, and the Vandalls and many such other with them, the frenchmen being beaten downe, passing the Rhene raiged thorough out al Fraunce about that time Gratianus in Britāny is created tyrā, and is slayne. In his, place Constantine being but a cōmon souldiour was chosen: only for the names sake, with out any desert of vertu: which so sone as he had taken vppon him the empire, passed ouer in to Fraunce, where being ofte delu­ded of the barbarous nations (as vnwisely and vncertainly ma­king his leage with them) greatly endomaged the common welth. Wher vpō Honorius sending Constantius the Counte in to Fraunce with an army, Constantine was beseiged at Arells, and there taken and slayne, and Gerontius his partener slew his [Page] son Cōstans at Vienna, whom of a mōke he had made emprour. Rome was destroyd of the Gothes the 1164. yere after it was buylded. After which time the Romans lefte to rule in Britāny after almost 470. yeres that C. Iulius Caesar first entered the sayd Ile. The first destructi­on of Ro­me. The Romanes dwelt with in the trench which as we haue sayd, Seuerus drew ouerthwart the Ilād at the south part, which thing may appeare by the citties, temples, bridges and paued stretes to this day remayning. Not withstanding they had in possession and vnder their dominion the farder partes of Bri­tanny and also the Ilandes which ar abo [...]e Britanny.

The. 12. Chap.

BY meanes the sayd tyrannes and capitaines of the Romans did vse to transport with them ouer in to Fraunce the flower of all the youthe of Britanny to serue them in their forayne warres, The cause why the olde Brit­tons be­came weake and open to forain inuasiōs. their men of warre wer consumed, and the country being all disarmed was not now a­ble to defend them selues against the inuasion of their enemies. Where vppon many yeares together they liued vnder the miserable seruage and oppression of ij. most cruell outlan­dish nations, the Scottes and the Redshā kes. Pictes. I cal them outlandish, not for that they wer out of the circuit of Britanne, but that they wer diuided from the land of Britanny by ij. armes of the sea running betwext them, of the which one frō the easte sea, the other from the west rūneth in far and wyde in to the land of Britanny though they may one reach to the other. In the middle of the east creeke there is a citte buylded called Guidi. Aboue the west creeke towarde the right hand standeth a citte called Alcuith, which in their language is as much to say as the Rock Cluith, for it standeth by a fludd of the same name. The Britannes then being thus afflicted by the sayd nations, sent [Page 21] their embassadours wyth letters vnto Rome, wyth lamentable supplications requiring of them ayde and succour, promising them their continuall fea [...]te, so that they would reskue them a­gainst the oppression of their sayd enemies: where vppon there was sent vnto them a legion of armed souldiours from Rome, which commyng in to the iland and encountering wyth the e­nemies, ouerthrew a great number of them, and draue the rest owt of the fruntiers of the coūtry, and so setting them at liber­te and fre from the misery wyth which they wer before so gre­uously ouercharged, coūseled them to make a wall betwene th [...] ij. seas, which might be of force to kepe out their euill neygh­boures: and that don, they returned home with great triumph. But the Britons buylding the wall which they wer bid to make, not of stone as they wer willed, but of turue, as hauing none a­mong them that had skyll there in, made it so slender, that it ser­ued them to litle purpose. This walle they made betwen the ij. sayd armes or creekes of the sea, many myles longe, that wher as the fense of the water lacked, there by the helpe of the trēch they might kepe their country from the breakyng in of their enne­mies. Of which pece of wurke, there remayneh euen vnto this day most assured tokens yet to be seene. This trench begynneth about two myles of from the monastery of AEbercuring, West­ward in a place which in the Pictes language is called Peanuakel and in English is called Penwelt, and runnyng owt eastward is ended by the citty of Al [...]luith. But the former enemies when they had once perceiued that the Roman legion was returned home againe, furth with being sett on land by boates, inuadeth the borders, ouercometh the countrey, and as it wer corne red­dy to be cutt, they moweth, beateth, and beareth downe all be­fore them. Where vpon Ambasadours be sent agayne to Rome, wyth lamentable voyce requiring their succour, beseching them they would not suffer their miserable country to be vt­terly destroyed, nor permitt that the name of the prouince, [Page] which thorow them had so long [...]lorished should now thus de­spirefully be extingueshid by the wycked crueltie of their fo­rayne people. Agayn there is sent an other legion, which in the h [...]est time comyng vpon the sodayne, made a great slawgh­ter of the enemies, and such as could eskape chased them ouer the seas in to their owne conntry, which before wer wont to waste and spoyle the country of Britanny wythout resistance. Then the Romans toulde the Brytans playne, that it was not for their ease to take any more such trauaylous iourneis for their defence, and bydd them to practise their armour them sel­ues, and learne to wythstande their enemy, whom nothing els did make so strong but their faynt and cowardous hartes. And forsomuch they thought that wold be sum helpe and strength vnto their loyal fellowes whom they wer now forced to forsa­ke, they buylded vp a walle of hard stone from sea to sea a right betwene the two citties which there wer made, to kepe owt the enemy, in the felf same place where Seuerus before had cast the trench, (which walle euen to this day remaineth famous and to be seene) with publick and priuat charges: the Britannes also putting to their helping hādes. They then buylded it eight fote broade and xij. high, right as it wer by a line from east to weste, as it doth to this day playnly appeare, which being perfi­ted, they geue the people strayt warning to looke well to them selues, they teach them to handle their wepon, and instructe them in war like feates. Also by the sea side southward, where their ships lay at harbar, least their enemyes should land there aboutes, they makyth vp bullwarkes a longe one sum what di­stant from the other, and this donne biddeth them fare well, as mynded no more to retourne. As sone as they wer gonne, the Scottes and Pyctes hauing intelligence that they had made promisse they wold come no more, they takyng hart of grace therof retourneth agayne to their wont busines: And first, all that was without the walle they taketh for their owne. After [Page 22] that they came to geue assault vnto the walle where the Britannes with faynt hand and fearfull hart defending it, wer with grapples, which they had diuised, pulled downe to the grown­de, and otherwise so assaulted, that they leauing both the cyt­ties and the wal also, wer dispercled and put to flight. The ene­my followeth, kylleth, and sleyth more cruel [...]y then e [...]er he did before. For euen as the lambes of the wilde beastes, so were they torne and mangled of their ennemies. Whereuppon being dreuen out of their owne houses and possessions, they falleth a robbing and spoyling one the other of them, encrea­sing their outward misery with inward tumult, so far furth that all the whole country was brought to that exigent, that they had none other sustenance, but that they gotte by hunting and killing of wild beastes.

The 13. Chapter.

THe yere of the incarnation of our Lord 403. An. 403. Theodo­sius the younger succeding Honorius, was made Em­perour of Rome, which he gouerned 27. yeres being the xxv. Emperour after August. In the eight ye­re of whose Empire, Palladius the first bishop of Scotland: Palladius was sent of Celestinus bishop of the Roman church to the Scottes which had receiued the faith of Christe, to be their first bishop. An. 411. And the 23 yere of his raig­ne, Boetius one of the pears and patricians of Rome was now the third time made consul with Symmachus. The poore lea­uing of the Britanes, directed vnto him their letters, where of this was the beginning. To Boetius thrise cons [...]ll the Mourning of the Britannes. In the processe of which epistle they thus set­teth furth their pittyfull estate. The Barbarous enemy driueth [Page] vs vpon the sea: the sea againe vppon the enemy: betwene the­se twaine riseth two maner of deathes, either we are killed or drowned. And yet for all their sute, they could obtaine no ayde of him, as he which had then both his handes full of busines and battaile at home with Bleda and Attila kinges of the Hun­nes. And though the yere before Bleda was murdered by the wyhe treason of his brother Attila, yet he alone remained so vntolerable an ennemy vnto the world, that he wasted all most all Europe, spoyling and ouerthrowing both cities and castles. About the same time there arose a great famine in Constanti­nople, after which folowed also the pestilence: and a great part of the wal of the said citye fel vnto the groūde, with 57. turret­tes. And many other cities also being ouerthrowen with earth quake, hunger, and pestilence beside, consumed many a thou­sand both of men and beastes.

The 14. Chap.

IN the meane season hūgar more and more pre­uailing against the Britones, (in so much that many yeres after it left tokens and remembran­ce of the hurt it did in the country) droue ma­ny of them to yelde them selues into the han­des of the robbers. Other there were which could neuer be brought there vnto, but rather then they would so doe, from the hilles and brakes where they lu [...]ked, many times inuaded their ennemies, as trusting so much the more in the help of God, how much the lesse hope they had of ayde of man. And by such meanes first of all, both resisted and ouerthrew them, which many yeres together had liued by the spoyle of the coū ­try. Whereby for the time they drewe homeward with shame inough, intending not longe after to returne. The Pictes then [Page 23] and long time after kept them selues quiet at home, saue only that they would make now and then inuasions into the land, and driue away bouties of cattell. After that (they leauing their pilling and spoiling) the country drew to a quietnes, ther ensued such plentif of grayne as neuer was sene the like be­fore, as far as any man could remember: whereof the people grew to lose and wanton liuing, whereof all maner of lewde­nes followed strait after, specially cruel [...], hate of truth and lo­ue of lying: in so much that if any were gentler and more geuen to truth then other, the other wold wurke him all the hurte and spite they could, as a common enemy of the coun­try. Ry [...] and euil life the Bri­tains de­structiō. This did not only the seculars but also the clergy it selfe, and the heddes therof, geuing them selues ouer to dronken­nes, pride, contention, enuy, and such other wickednes, casting vtterly from them the swete yoke of Christe. In the meane season a bitter plage befell among them for their corrupt li­uing consuming in short time such a multitude of people, that the quicke wer not sufficient inough to bury the dead. And yet for al that, they remained so hardened in syn, that nei­ther their frēdes death, nether the [...]eare of their own could cure the moreyn of their soules, which dayly perished thorow their synfull liuing. Wherby a greater stroke of goddes vengaunce ensewed vppon the whole synfull nation. For being now in­fested againe with their ould neighbours, they deuised with them selues what was best to doe, and where they might seeke reskew to withstād and repell the force of the Northen nation. And they agreed all with their kyng Vortigerius to demaund ayde of the Saxons beyonde the seas. Which thing doutlesse was don by gods owne appointement, that the wicked people might be therby plagued, as by the ende it shall most manifest­ly appeare.

The. 15. Chap.

THe yere of the incarnation of our Lord 4 [...]29. An. 429. Marcia­nus with Valentinian the 46. emperour after August, The first arriuall of En­glish mē in to Britanny raigned vij. yeres. In whose time the people of the En­glish or Saxons, being sent for of the sayd kyng in to Britanny, landed there in iij. longe shipps, and by the kynges commaun­dement is appointed to abide in the east part of the land, as to defende the coūtry like frendes, but in dede, as it proued after­ward, as minding to destroy the country as enemies. Wherefor encountring with the northen enemy, the Saxons had the bet­ter. Wherof they sending word home in to their country as al­so of the batfulnes of the lande and the cowardnes of the Bri­tannes, the Saxons sent ouer a greater nauy and number of men better appointed for the warres, which being now ioyned with the former bande, drew to a stronger army then all the power of the Britannes was able to ouercomme. These by the Britannes wer allowed a place to dwell among them, with that cōdition that they should war for them against their enemies, and should receiue waiges of the Britannes for their trauailes. These that cam from beyond the seas, wer iij. of the strongest natiōs in Germany. That is, the Saxōs, English, the and the Vi­tes. Of the Vites cam the people of Kent and of the Ile of Wi­te, Saxons, English and Vi­tes. and they which in the prouince of the West Saxons or cal­led vnto this day the nation of the Vites right ouer against the ile of wite. Of the Saxons, that is of that region which now is called of the ould Saxons, descēded The people of Essex, of Sussex, and of the west­countre. the east Saxons, the south Saxons and the west Saxons. Of the English, that is of that country which is called England, and from that time to this is thought to stande in the middest betwene the Vites and the Saxons, descendeth the easte English, the vplandish English, the Marshes and all the progeny of the Northumbers, that is, of [Page 24] that people which inhabiteth the north side of the flud Hum­ber. The En­glish mē occupied at the first all England except kent, Es­sex, Sus­sex, and parte of the west­countre. The chiefe capitaynes of the Saxons ar sayd to haue ben ij. brothers, Hengistus and Horsus, Of the which Horsus being after slayne in battaill of the Britannes, was buried in the east partes of kent, where his tombe bearing his name is yet to shew. They wer the sonnes of one Vetgissus whose father was Vecta, whose father was Voden, of whose ishew many kynges of sundry prouinces had their originall. Now then great compa­nies of the sayd nations dayly flocking in to this Iland, they begā to grow so strōge, that the people of the coūtry which sent for them stode in great feare of their powessance. And sodayn­ly taking leage with the Pictes whom they had now dreuen farder of, The Redshan­kes. beganne to turne their force vppon the Brytannes. And first they require of them more plenty of vittayles, and pycking matter of falling owt with them, threateneth them that except they wold prouide them better store, The first spoilyng of Britā ­ny by the English men. they wold break of wyth them, and spoyle all the country about. And as much as they then promised, they after in dede performed. To be short, the fire once kendled in the handes of the Paganes, tooke iust reuenge of the wyckednesse of the people: not much vnlike vnto that fire which being kendled of the Caldees con­sumed the citty of Ierusalem. So allso this fire of vengaunce, the wycked conquerour kendeling it, or rather God the iuste iudge disposing it, raiged first vppon the citties and countrey next vnto it, after from the east sea vnto the west, ouer whel­med all the whole Iland, with out any resistāce made to quēch it. Both publick and priuat houses were ouerthrowne to the grownd, the priestes wer slayne standing at the aultar, the bis­shops with their flock wer murdered, without respect of their dignitie, nor was there any that wold bury the slayne. Sum of the miserable leuinges being taken in the hilles wer there kyl­led, other being sterued with hungre, wer fayne to creape out of their caues, and buy their vittall at their enemies hands, [Page] with sale of their liberte for euer, if yet they wer not killed owt of hand. Other fled ouer the seas with a heauy hart. Other ta­ryeng still in their country in feare of death and lack of foode, liued full miserably in the mountaines, woddes, and cliffes.

The. 16. Chapter.

BVt after that the English men hauing nowe dryuen owt and disperkled the lande dwellers, wer come back agayne, the Britannes by litle and litle begannne to take strength and cou­raige vnto them, comyng out of their caues, in which they lay hidde before, and with one vniforme consent calling for heauenly helpe, that they might not for euer vtterly be destroyed. They had then for their ca­pitaine a Romane called Ambrosius Aurelianus a gentle natu­red man, which only of all the blud of the Romans remayned then a liue, his parentes being slayne, which bore the name of the kynge of the country. This man being their Capitaine, they assembled them selues together, and prouokyng the vi­ctoures to the fight, through gods assistance, atcheiued the vi­ctory. And from that day forward, now the men of the coun­try, n [...]w the enemye had the victory, vntill the yere that Bathe was beseiged, where they gaue their enemies a great ouerthro­we, which was about the xliiij. yere of their comyng in to the land. But of this we shall speake more here after.

The. 17. Chapter.

A Few yeres before the comming of the Saxonnes in to the lande, Counsell of the ca­tholike the Pelagian heresies being browght in, by Agricol [...] the son of Seuerian [...]s a Pelagian bishop, did [Page 25] sore corrupte the faith of the Britannes. bishops in Fraunce for extir­ping of Pelagian [...] heresy. But the Britānes being neither willing to receiue their lewde doctrine as blasphemous against the grace of God, neither able to refute their wylye and wycked persuasiōs, they deuiseth this holsom coūsel, to seeke for ayde of the byshops of Fraunce, against these their spiritual ene­mies. And they calling a cōmon counsell cōsulted among them selues, whom of them all it wer best to send to helpe their ney­bours faith. By the assent of them all ther was chosen ij. worthy prelates Germanus Altisiodorensis, and Lupus bishop of the cite Trecassa, which should passe ouer in to Britanny to confirme them in the faith, which with reddy obedience accepting the commaundement of the Synode, tooke shipping thether ward, and had very prosperous windes vntill they were halfe way ouer betwene Fraunce and Britanny. Then sodenly as they wer sayling, the diuell much enuyeng that such men should goe to recouer the people out of their daūger and win­ne them to the right faith of Christ, he rayseth such tempestes and stormes against them, that a mā could not know day from night. The sayles ar not able to beare the boysterous fury of the winde, the marinours being in despair gaue ouer, the ship was guided rather by the prayer of the good, thē pollice of the master. The holy bishop Saint Germane at the beginning here­of was a sleepe, Tem­pest cea­sed by prayer and holy water. thē Lupus and the other wakeneth and calleth vpon him, as in whose prayers they had a speciall trust. Who se­ing the present perill they wer in commaunded them all to fall to prayer. He him selfe hauing a greater trust in God, then he had feare of the tempest, calleth vpon Christ, and taking in the name of the Trinite of a few sprinkles of water, casteth it in to the sea. And forthwith the rage of the stormes breketh, the sur­ges falleth, God being called vppon differreth not his help, the euill sprits ar chaced away, the ayer returneth to his naturall course, and the wind which of late blustered all against them now with a mery gale blowing all together with them sett [Page] them shortly after a lande in the place where they them selues desired. Thether a great multitude of people being assembled receiued the priestes of God, of whose cumming the wicked spirites gaue warning long before they landed, which after­ward when they wer expelled out of the obsessed bodies by the commaundement of these holy seruauntes of God, they declared bothe the whole order of the tempest whiche they had raysed and the great daunger which they had wrought the sayd good bishops, and did not denye but they wer ouer­comed by their merites and commaundement. In short time after their ariuall, they filled the Ilande with their good na­me, their preaching, and their vertues. And the worde of God was preached by them not only in their churches, but also in the open stretes and in the country, in such sort that in all places both the sound, and faithfull catholikes wer confirmed, and they that before swarued out of the right faith wer amen­ded. And in short time thourough their authoritie; vertue, and learning, they brought all the whole country vnder obe­dience to their doctrine. The authors and head professours of hereticall errour lay lurking all this while, and like the wicked sprites, much spighted to see the people daily to fal from thē. At lenght after longe aduisement vsed, they taketh vpon them to trye the matter by open disputation, which being agreed vpon they come forth richely appointed, gorgiously apparai­led, accompained with a number of flattering fauoures hauing leifer to committ their cause to open disputing, An open disputatiō betwene Catholi­kes and heretikes of the pe­lagian secte in the yeare of our lorde 400. thē to seeme to the people whom they had subuerted, to haue nothing to sayin defence thereof. Thether resorted a great multitude of people with their wynes and children. The people was present both to se and iudge the matter: the parties therewer farre vnleke of cōditiō. In the one side was the faith, on the other mās presumptiō: on the one side meekenes, on the other pride: on the one side Pelagius, on the other Christ. First of all, the blessed priest [Page 26] Germanus and Lupus gaue their aduersaries leaue to speake, which vainly occupied both the time and eares of the people, with naked wordes. But after the Reuerend bishops poored out their flowing wordes confirmed with scriptures out of the gospelles and Apostles: they ioyned with their owne wordes the wordes of god, and after they had said their owne minde, they read other mens mindes vppon the same. Thus the Va­nite of heretikes is conuicted, and falsehed is confuted, so that at euery obiection they were forced in effecte to confesse their errour, not being able to answer them. The people had much to doe to kepe their handes from them, yet shewed their iudge­ment by their clamours.

The. 18. Chap.

THis don, sodainly a certaine man of the dignitie of the Tribunes commeth forth among them, offeringe them his daughter of x. yeres oulde to be cured, which was blinde. They bid [...]e them haue her to the aduersaries. But they their oune conscience fearing them to take such an enter­prise in hand, ioyneth their praiers together with their paren­tes, desiring the priestes to doe their cure vppon the gyrle. Which seing their aduersaries to yelde, maketh their praiers for her. And after Germanus full of the holy goste, calleth vppon the Trinite, and strayte loseth from his nek a litle bugget whi­che he had by his side full of the relliques of the martyres, Relikes of holy Mar­tirs. and in the sight of them all putteth it to the eyes of the mayden: which done she strait receiued her sight. The parents much ioyeth ther at, the people ar all amased at the sight of the mi­racle. After that day the saied errors were so pulled out of the mindes of all men, that with all hart and desire they embraced [Page] the doctrine of the bishops. Thus these damnable heresies being suppressed, and the authors thereof vtterly confuted, and all mens myndes instructed with the purite of the faith, they went vnto saint Albanes, The faith and deuo­tion of Christen bishops a­bout the yere of our Lord. 400. to geue god the praise and thankes by him. Wher Germanus hauing reliques of the Apostles and of di­uers Martyres, making his prayer cōmaunded the toumbe to be opened, entending their to leaue those precious treasures. Thinking good that the members of the Sainctes gotten in diuers countries shoulde be buried together in one tumbe, as being like of merites, they reioyced together with god in hea­uen [...] which being there lefte with much honour he toke of the dust of the place where the holy Martyrs bloud was shead, and caried it away with him. Which thinges being thus disposed, a very great multitude of people was that day conuerted vnto our Lord.

The 19. Chap.

AS they were cumming back, it happened by the di­uells procurement, that Saint Germane by meanes of a sore fall he had, brake his legge. Litle knew the diuell that by the affliction of the bodye (as it was in Iob) the merites of the holy man should be thereby the mo­re encreased. Whiles for the time by the reason of his weaknes he was faine to tarry stil in one place, the next house he lodged in, was by chaunce set on fire, so that after it had quickly consu­med the houses about thetched with reede, it was now coming through the blowing of the winde to the house where this good man was harboured. Many came running in great haste to the Bishop, The like Seuer [...] Sul pi [...]ius writeth of willing him to make awaye and saue him selfe. Whō he rebuking through cōfidence in his faith, would not remoue out of the place he was in. The people al frighted with feare and dispaire came running to quench the fire. But that [Page 27] the power of god might appeare the playner, S. Martin. In epist. 2. presixa pro­logo, in vi­tā B. Mar­tini. the fire still con­sumed what so euer the people sought to saue, but what the sick man lying in his bed did keepe, that the fire as be­ing a feared of the holy mans lodging skipped, both aboue and beneth fearcely burning without stay, so that in the middle of the raging flakes and flames the house which this weake man kept, remained sound and vntouched. The people much ioyed at the miracle, and reioyced in god to see his power to saue, that their labour could not. Before the cottage of this poore prelate laye there a multitude of people without num­ber some to be cured of the maladies of their soules, some of their bodies. It can not be expressed what miracles Christe wrought by his seruaunt, and what cures this sick man did. In the meane suffering no remedies to be applied vnto his owne infirmities, on a certaine night he sawe a very beutifull perso­ne cladde all in white apparell, to stande by his bedds side, which stretching out his hand semed to lyfte him vpp as he laye in his bedde, and bid him stand vpright vppon his feete. After which time his paines being asswaged he was so restored vnto his helth, that as sone as it was day, he tooke his iourney without feare.

The. 20. Chap.

IN this meane time the Saxons and the Pictes waged bat­taile against the Britannes. Which being assembled toge­ther in the campe and fearing much that they should not be able to ouermatche them, thei required the helpe of the holy bishops. Which comming into their campe, put their feare­full hartes in such confidence, as though a great army had ben come at that instant to ayde them. Wheruppon they being their capitaines, Christ warred with them in their campe. This [Page] happened in the xl. daies of lent, The xl. daies of Lēt. which were the more deuout­ly obserued, through the presence of the priestes: in so muche that they being instructed with daily preaching many of the countrye came daily to be christened. And the greatest part of the army required their baptisme. Vppon Easter day they made in the campe the likenes of a church with poles and bouse, where they were solemnely baptised. By vertu of whi­che holy sacrament they became feruent in faith and bolde in hope of goddes strength, which before were in dispaire of their owne. The ennemies had worde of the maner and fourme of their campe, and of all thinges done therein. Whereuppon they thinking to steale vppon them and so easely obtaine the victory ouer them, as vnwares and vnarmed, maketh all the haste they could toward them. But yet by skoutes their com­ming was knowen in good time. And now the holy daies of Easter being past, the greatest part of the hoste goeth freshe frō baptisme to their armour. Among thē Sain [...] Germane ma­king him selfe as a capitaine, pieketh out a certaine of light souldiours, and going forth with them placeth them priuely in a vally that was beset with hilles on euery side: by the which it was thought the ennemy wold passe vnto the Britānes cāpe. Shortly after commeth on the same way the army of the Sax­ons, which when they that wer set in the ambush perceiued to approche, Saint Germane being with them, S. Ger­main put­teth to flight an liōsi [...]. of insidels by singīg of llelu­ia. geueth warning vnto them all, that as they heard him begynne, all they should cry and aunswer the same. And sodainly breaking out of the ambush, the enemy not being ware of them, the priest cried out thrise together Alleluya. All the rest strayt aunswereth the same. The Ecko wherof, through the sounde of their voices rebounding back from the hilles made such a sound, as though they had ben thrise as many more in number then they wer. Wherwith their enemies wer so amased, as though not only the hiller, but heauen it selfe also did cry [...] out and fight against [Page 28] them. Where uppon they fled with all the speede they could make, casting away their weapon, and harneys, and thinking it inough if they might with their naked bodies eskape the da­unger. Many of them for feare and haste wer drowned in the riuer which was betwext home and them. The innocent ar­my behouldeth the reuenge of their enemies, and seith them selues to haue the Victory without battaile. The souldiers ga­thereth vp the spoile, and with great ioye acknolegeth god on­ly to be the geuer of that ouerthrow. The bishops them selues triūpheth in God to see the enemy put to flight without blud­shed, and the Victory to haue ben gotten by faith in God and not by force of man. This the Iland being sett in good or­der, the enemies both visible and inuisible being ouercom­med, the bishop returneth home warde: to whom God gaue prosperous passage both for their owne vertues sake, and also at the intercession of the blessed martyr saynt Albane.

The. 21. Chap.

NOt longe after was there worde brought owt of the sa­me Iland that the Pelagian heresies beganne of new to grow and multiplye, by meanes of certaine whiche be­gan againe to set furth the same. Againe therfor ar directed to the bishop the prayers of al the clergy that he wold go through with the cause of God, which he had taken in hād before. Who­se petition he accepting retourneth again wyth prosperous windes in to Britanny, with one Seuerus a man of great holy­nes, as the which was the disciple of Lupus bishop of Trecassa and was ordeyned bishop of Treuers, and preached first vnto that part of the Germans the word of God. In this meane sea­son the wycked sprittes flieng about the Iland did foreshew e­uery where (so forced and constrayned) that Saynt Germane was comyng. In so much that Elafius one of the cheifest of the [Page] Iland with out the report of any manifest messanger, hasted to the seas side, their to meete the holy men at their ariuall, brin­ging with him his son which in the flower of his youth was be­nummed of his leg: which was so shrunke in to his thigh war­de, through the dryth of his sinowes, that he could not set his fote vppon the ground. With this Elafius cam a great multitu­de of people to receiue the holy prelates: which as sone as they cam a lande, fell a preaching to the people after their wont mā ­ner. They finde the people as touching their faith in the self sa­me stay they lefte them, they learneth the fault to remayne in a few, after whom they seeke, and finding them owt they condē ­ne them. This donne Elafius falleth downe at the feete of the byshops, offering them his sonne, whose pitefull case neded no prayers to entrete for the relief thereof. Euery man of him selfe pityed the young man, especially the priestes, who altogether (according to the pitie conceiued) beseched the clemency of God. And forthwith Saynt Germane takyng the younge man to him, made him sitt downe: he [...]ealeth his knee that was thus bowed inward, and with his blessed hād sercheth thourow all the affected place, as farre as the greif went. And beholde ech parte as sone as he touched it, receiued helth, and the sinowes returned to their naturall course, so that in sight of them all, the younge man is restored sounde vnto his father. The people ar all astonyd at the sight of so straunge a miracle, and in all their harts the catholik fayth therby confirmed. Heretikes banished the coun­tre, sett it in rest and quiet. After that he prea­cheth to the people of the redresse of the said heresies. And by the assent of them all, the first authors thereof ar condemned, to be banished the land, and ar deliuered vnto the priestes to be cō ­ueyed beyound the sea: that by this punishement both the coun­try might be ridd of them, and they of their heresy. Wherby it came to passe, that in that places the fayth longe time after re­mayned sound and vndefiled. All thinges thus ordered the holy priestes retourned with like good spede as they came. Saynt [Page 29] Germane after this went to Rauenna to treate for peace for the people of litle Britanny in fraunce, and there wyth great reue­rence being receiued of Valentinian the emperour and Placidia his mother he deceased vnto Christ, whose corps wyth an ho­norable company was conueyed vnto his owne church not wythout miracles donne by the way therby. Not long after Valentinian is kylled of the souldiars of Etius patricius, whom he had slayne before the syxt yere of Marcianus raygne, with whom the west empire decayed and came to ruine.

The. 22. Chap.

AT this time the Britannes wer at peace with all other forayne ennemies but yet at warres with in them sel­ues. Their citties and townes lay waste which the en­nemies had destroyed: and they which had eskaped the handes of the enemies, wer slayne many of them of their owne felowes. But hauing yet as freshe in mynd the late calamites and slawgh­ters they sustayned, their priestes peres, and subiectes kept thē sel­ues sumwhat in order. But after their death, the generation that followed, litle knowing and lesse regarding the stormes paste in their fathers dayes and hauing respecte only to that present pros­perous estate in the which they then liued, wer so set to breake al good orders of truth and iustice, that skant any tokē or remem­brance thereof remayned, but only in few ant that in very few. Among many other of their horrible doinges, which their owne historiographer Gildas, doth lamentably set forth in writing, he sayeth of thē thus, that they neuer tooke care to preache the gos­pell of Christ vnto the English and Saxons which inhabited the land among them. But yet the goodnes of God did not so forsake his people, whom he foreknew to be saued. But proui­ded for the sayd nation of the English much more worthy prea­chers, [Page] by whome they might be brought vnto his fayth.

The. 23. Chap.

THe yere of chincarnatiō of our Lord 582. Mauritius the 54. S. Grego­ry sendeth S. Augus­tin to preache the faith to English men. Emperour after August raigned Emperour of Rome 21. yeres. An. [...]. 96. The x. yere of whose raygne, Gregorius being a mā of the greatest vertu and learning of his time, was thē bishop of the Romane and Apostolick see, which he gouerned xiij. ye­res, vj. monethes, x. dayes. Which the xiiij. yere of the raygne of the sayd emperour, and about the hūdreth and fiftyth yere of the English mēs coming in to Britāny, being moued by inspiratiō of god there vnto, sent the seruaunt of God, S. Augustine and certaine other mōkes which feared god with him to preach the word of God vnto the nation of the English men. Which obey­ing the bishops cōmaundement, when they beganne to take the sayd enterprise in hand, and had allready trauailed part of the way, they bethought them selues it should be better for them to returne home againe, then to goe vnto that barbarous and sal­uage countrie, whose language they knew not. And thus by common assent they determined to do, as being the more surer way. Wher vppon they sendeth Augustine backe againe to the Pope (whom he had appoynted to be bishop ther if they wer receiued of the English men) humbly to require him that they might not go forward in that so vncertaine, so perilous, and paynfull peregrination. Whom he yet exhorted by letters, that putting their trust in the helpe of God they should procede in their good purpose, of the which letters this is the coppy. Gre­gorius the s [...]ruaunt of the seruauntes of God &c. A letter of S. Grego­ry exhor­ting S. Augustin to pursue For so much as better it wer neuer to begynne a good worke, then after it is once begonne to goe from it againe, yow must nedes (my deare sonnes) now fullfill the good worke which by the helpe [Page 30] of God yow haue taken in hand. his iour­ney to England. Let therfor neither the trauail of the iourney, neither the talke of euil tōgued mē dismay yow. But with all force and feruour make vp that yow haue by the motiō of God begōne, assuring your selues, that after your great labour eternal reward shal follow. Be yow in al pointes obediēt vnto Augustine wōh I haue sent back vnto yow, and appoynted him to be yower Abbate, knowyng that shall much profitt yo­wer soules, which yow shall do vpon obedience of his comma­undement. Ower almighty Lord defend yow with his grace, and graunte me to see the frute of your labours in his kyngdom of heauē: and though I can not labour my selfe wyth yow, yet I may enioy part of yower reward, for that I haue a wil to labour. God kepe yow helthy my deare beloued children, dated the. 23. of Iuly, ower Lord Mauricius Tiberius raigning, ower most vertuous emperour, in the xiiij. yere of his empier, the xiij. yere after his Consullship, Indictione 14.

The. 24. Chap.

HE sent also at the same time letters vnto Etherius arch­bishop of Arells that he should fauorably entertaine Augustine going in to Britāny of the which letters this is the tenor. To the Right Reuerend and most holy, his brother and felowe bishop Etherius, Gregory the seruaunte of the seruauntes of God. Though with such priestes as loueth god, religious men nedeth no commendation, yet bycause oportunite to write did serue, we thought it good to directe our letters to your brother­hood: An other letter of S. Gregory to the Ar­chebishop of Aerls. aduertising yow that we haue sent Augustine the bearer herof wyth other seruauntes of god accompanyeng him for the helth of soules: whom it behoueth yower holines to helpe and comfort as the holy order of priesthood requireth. Ant to then­tēt yow may be the better willing so to doe, I haue willed him to discouer vnto yow the cause of his iourney, not dowting but that knowen, yow wil gladly shew him what comfort you may. [Page] We commend also vnto your charitie ower common son Candi­dus priest, whom we haue sent to ouersee ower church belon­ging to ower patrymonye. God kepe yow in safete reuerēd bro­ther. Datum vt supra.

The. 25. Chap.

AVgustine being muche encouraged wyth the comfort of S. Gregorie returned to preache the word of God with the seruauntes of Christ which wer with him and came in to Brytanny. Ethelbert at that time was kyng of kent a man of greate powessance, as the whiche had enlarged the fruntures of his empier as far as the greate flud Humber by the whiche the west and northe Englishe ar diuided. The ile of Tenet At the easte ende of kent there is the Ile of Tenet. 600. mi­les in cumpasse, according to the estimation of Englishe miles, whiche Ilande is parted from the lande by the flud VVantsome whiche is of iij. furlonges bredthe and in ij. pla­ces only passable: for bothe the heddes of him runeth in to the sea. In that Iland was Augustine set on land, and his fellowes, to the number of almost forty persons. They tooke withe them certayne Frenche men to be theyr interpre­tours according as Gregorye had commaunded. And sendinge vnto the kynge Ethelbert, they sent him worde, that they ca­me from Rome, and that they brought him very good tydin­ges, that is to wytt, that such as shoulde followe and obey his do­ctrine, they shoulde enioye an euerlasting kyngdome in hea­uen with the true and liuing God. Whiche hearing this, commaunded that they shoulde tarry in the said Iland, hauing

[Page] all thinges necessary ministred vnto them, vntill they shoulde heare farder of his pleasure. For the brute of Christian reli­gion had come before vnto him, as the whiche had maried a Christian woman of the countrye of Fraunce named Bertha, whome he maried with these conditions taken of her parents, that it shoulde be laufull for her to kepe vnbroken the rites of her faythe and religion, wyth her bysshope Luidharde by na­me, whome they appoynted her, to assiste and helpe her in mat­ters of her faythe. Wythin fewe dayse herof the kynge came vnto the Iland: and sitting a brode, he bid Augustine with his fellowes to come to common wyth him. He wold not suffer him to come vnto him into any house, least if they wer skilfull in sorcery they might the rather deceiue him and preuaile against him. Our faith begann with Crosse and pro­cession. But they came not armed with the for­ce of the diuell, but endewed withe the strength of God carying before them in place of a banner, a Crosse ofsyluer and the ima­ge of ower Sauiour paynted in a table, and singing the letanies, prayed bothe for themselues, and also for them to whome and for whose sake they came thether. And when they sitting downe as the kyng did byd them, preached vnto him the worde of life, and also to all his houshoulde there present, he answe­red them saying yow geue vs very fayer wordes and promisses: but yet for that they ar straunge and vnknowen vnto me, I can not rashly assent vnto them, forsakyng that auncient religion whiche this longe both I and my people haue obser­ued. But for so much as yow ar come so far to thentent yow might part vnto vs suche knowleadge as yow take to be right true and good, we will not seeke yower troble, but rather wyth all courtesey receiue yow, and ministre yow such thinges as ar behouefull for yower liuelioud. Nether do we let, but that yow may wynne vnto yower profession wythe yower prea­ching as many as yow canne. He allowed them therfore a lod­ging [Page 32] in the cittye of Cantorbury, whiche was the head cittye of his dominion, and as he promised, prouided them of necessaries, and freely licenced them to preach. It is sayd that as they ap­proched neare the citty, hauing the crosse and image of our kyng and Sauiour Iesus Christ caried as their maner was, befo­re them, they songe all in one tune this letany following. VVe beseche the o Lord for thy great mercy sake that thy furye and thyn angre may be taken from this citty, and from thy holy house, bycause we haue synned. Alleluya.

The. 26. Chapter.

AFter they wer now entred in to their lodging, they be­gan to expresse the very Apostolik order of liuing of the primitiue church, The life of our A­postles and first prea­c [...]ers. seruing God in continuall pra­yer, watching, and fasting, and preaching the worde of life to as many as they could, despising the commodities of the worl­de, as thinges none of their owne, taking of them whom they instructed only so much as might serue their necessities, liuing them selues according to that they taught other, and being ready to suffer both troubles and death it selfe in defense of the truth they taught. Wherebye many did beleue and wer baptised, maruailing much at the simplicite of their innocent liuing, and the sweetnes of their heauenly doctrine. There was at the east ende of the citty an auncient church buylt in the honor of saint Mar [...]ine, made while the Romans wer yet dwelling in England, in the which the quene (which as we haue sayd was a Christen woman) did vse commonly to pray. They also resorted commonly to the sayde church and began [Page] there first to syng seruice, Our first Apostle sayed masse. The first Christe­ning of Englishe­men in Caunter­bury. say masse, pray, preache, and christen, vntill such time as the kyng being conuerted vnto the faith they receiued more ample licence to preach where they would, and either to buylde of new or repayre owld churches. But when the kyng him selfe being much delighted wyth the purite of their life and thexample of their godly conuersation, as also with their swete promises (which to be true thei proued by the working of many miracles) did beleue and was baptised, there began more and more dayly to resort vnto their sermons and renouncing the rites of their owld gentilite, to ioyne them sel­ues by the fayth to the vnitie of the holy church of Christe. Of whose faith and cōuersion though the king much reioyced, yet he would force none to becomme Christian, but only shew him selfe in outward apparance more frendly vnto the faith­full as companions of one kingdome of heauen with him. For why? he had learned of these his masters that the seruice of Christ must be voluntary and not forced. And without any farder delay he appointed out for his sayd doctours a place and see semely for their degrees in his head citty of Cantorbury, and gaue them possessions necessary for the maintenance therof.

The. 27. Chap.

AFter this the seruaunt of God Augustine came to Ar­les, where of Etherius Archebishoppe of the sayd citty, he was created Archebisshop of the nation of the En­hlish men, according as S. Gregory the Pope had commaun­ded. And returning vnto Britanny, he sent forthwith Lauren­ce priest and Peter monke vnto Rome, which should make re­lation [Page 33] vnto saint Gregory, how that the English men had recei­ued the faith and he made their bishop, This chapter is ful of much good ler­ning and godly in­structiōs. and also required his aunswer vppon certaine doubtes necessary for him to be in­formed of, wher of with out delay he receiued aunswer. Which we thought good to put in to this our history.

The interrogatories of Augustine bishop of the church of Cantorbury. First how the bishops should behaue them selues among their clergy, and how the offeringes of the faithfull vp­pon the aultar should be distributed. And what is the bisshops office in the church. Gregory the Pope aunswered. The holy scripture testifieth as I am sure yow know, and specially the Epistles of Saint Paule vnto Timothe, in the which he goeth about to enstructe him, The Sea Apostolike. after what sorte he ought to be con­uersaunt in the house of God. The maner of the see Apostolik is, to geue commaundement vnto suche as be made bishops, that all maner oblations that ar geuen be diuided in to iiij. por­tions. And the one therof geuen vnto the bishop towards his hospitalite, thother to the clergy, the third to the poore, the fourth to the reparation of the churches. But for so much as you being brought vp vnder regular discipline, S. Augu­stin our Apostle was a mōke. must not by the order of yower rule, liue a part from yower clerg [...]e, in the church of the English which is as yet but newly entered in to the faith of Christ, you must follow that trade and forme of lyuing, which was vsed in the primatiue church among the fathers, amonge whom there was none that sayd that to be his owne which he possessed, but al their thinges wer cōmon. And if there be any amonge the clergy out of holy orders which can not liue chaste, The cler­gy ou [...] of holy or­ders ta­keth wi­ues. they shall take wiues and haue their stipend allowed them without. For of the same partes of which we haue spoken of before, we know it is written, that it was diuided to euery man according as he had nede. You must also think and prouide for their stipend: and they ar to be kepte vnder the ecclesiasticall rule, and seene vnto, that they [Page] liue honestly, and plye their psalmo [...]ye, and kepe both hart, tongue and bo [...]y from all vnlaufull chinge through the grace of God. As for them that liueth after the common [...]ort, what nede I to speake, ether what portions they shall geue, ether what hospitalite they shall kepe, ether what worke of mercy they shall fulfill? Seing it is commaunded that all which is superfluous, should be employed vppon godly vses, accor­ding as our Lorde the master of vs all doth teach vs, Quod su­perest date eleem [...]sinam & omnia munda erunt vobis, Luc. 11. of that which is left geue almes, and all shalbe cleane vnto you.

Augus [...]ines demaunde. Where as there is but one faith, why be there so many sundry customes of churches? And one custo­me of masses is obserued in the holy church of Rome, an other in Fraunce?

Gregorius pope answereth. Yower brotherhood knoweth the custom of the church of Rome in the which you wer brought vp. The order of the En­glish ser­uice chosē out of o­ther di­uers coun­tres for the best. But it pleaseth me that if you haue founde any thing be it other in the church of Rome, Fraunce, or any other, that may more please god, that you cheuse that, and plant in the English churche which as yet is but late come to the faith, the best or­ders that you can cheuse, and gather out of them all. For the thinges ar not to be loued for the place, but the place is to be loued for the good things tha [...] ar in it. Cheuse then out of eche church, and that that is most godly, most religious, mo­ste best in any of them, that being gathered together as it were in a boundell deliuer vnto them, and inure them there vnto.

The question of Augustine. I praye you how shall he be puni­shed which taketh any thing away from the churche?

Gregorius aunswereth. Of church [...]obberies. That you may consider by the person of the these. For there be some which hauing otherwise to liue, yet steleth, and some other there be, which are driuen thereun­to by nede. Whereby some must be merced with fines, some [Page 34] must be punished with stripes, and [...]ome fauorably, some sharply corrected. And when sharpe punishement is excercised, it must be done in charite, not in fury. For therfor the man is pu­nished that he might not be damned in hel fire. And so we must chastise our brothers offending, as the good fathers doth their carnall children, whom though they punish for their fawtes, yet they seeke to haue them their heires, whom they punish, and their possessions they kepeth for them, whom they seme to chasten in their anger. This charite therfore is euer to be kept in mind, and according to it correction is so to be measured, that the minde excedeth not the rule of reason. Thow shalt also tell them, that they must make restitution of such thin­ges as ar taken from the church. But god forbid, that the chur­che should looke to receiue with encrease of gaine such earth­ly thinges, as hath ben taken from them.

The question of Augustine. Whether ij. german brothers may marry two systers which be many degrees from them?

Gregorius aunswereth. That may be done lawfully by all meanes, for there is nothing found in the scripture to the con­trary.

The question of Augustine. Vnto what generation may the Christians mary with their kindsfolke?

Gregorius aunswereth. It is permitted by a certaine law of the Romanes that brothers and sisters children may laufully be ioyned together in wedlock. But experience sheweth that of such wedlocke their can growe no children, and the holy lawe forbiddeth that we should reuele the turpitude of our kinde­red. Wherefor it is necessary that it be the third or the fourth generation that should be permitted to marrye. As for the second must in any wise forbeare one from the other. To marry with our steppe mother, it is a greuous offen [...]e, for it is written in the law. Leuit. 18. Thou shalt not reuele the tupitude of thy father. The sonne can not [...]euele the turpitude of his father. [Page] But bycause it is written, Gen. 2. They shal be two in one fleshe, he that presumeth to reuele the turpitude of his steppe mother, whiche was one flesh with his father, he truly reueleth the turpitude of his father. It is also forebidden the to marry with thy brothers wife, for that by her former mariage she was one flesh with thy brother, for whiche cause Iohn Baptiste was behedded and suffered holy martyrdome. To whom though it was not sayd, that he should deny Christe, yet was he killed for the con­fession of Christe. For in that oure Lorde Iesus Christe sayd I am the truth, for that he was killed for the truth, he shed his bloud also for Christ. And whereas there be many of the English people, which whiles they were yet infideles, were thus vnlawfully coupled, when they commeth to the faith they are to be warned, that they forbeare, and take it to be a right gre­uous offense. Teache them to feare the dredfull iudgementes of God, least for vnlaufull carnall loue they runne in dawn­ger of hell fyre. And yet for this are they not to be kept from the communion of the body and bloud of our Sauiour Chri­ste, least you may seeme to punish such thinges in them, which they committed by ignorance before their baptisme. For at this present time the holy church with a zele doth punish so­me thinges, some other of a mekenes it doth tolerat, at some other it winketh vppon consideration. Yea it so beareth and dissembleth, that the euill which it hateth, by bearing and dis­sembling it redresseth. All such as commeth to the faith, ar to be warned that they committe no such thing, and if they then doe, they are to be restrained from receiuing the sacramēt. For as they are sumwhat to be borne withall which of ignoran­ce doth offend, so they are sharply to be corrected, which wit­tingly feare not to syn.

Augustines question. If the bishops ar so far a part one from the other, that they can not conueniently assemble together, whe­ther one may be ordained a bishop without the presence of o­ther [Page 35] bishops?

Gregorius aunswereth. In the church of England in which thou only art as yet a bishop, thou canst ordaine none, but without other bishops. For when come there any bishops oute of Fraunce which might assist you in ordaining bishops? We will therefore you ordaine bishops, but so that they may not be one far from an other, that there be no such necessitie, but that they may hereafter come together at the creation of o­ther. The Curats also whose presence may do good ought ea­sely come together. When then by the helpe of god, the bishops shall be so made that they shall not be far a sunder one from the other, Of creatīg of bis­shops. there shall be no bishop created without iij. or iiij. bishops assembled together. For in spirituall matters howe they may be wiselye and prouidently disposed, we may take ex­ample of carnall matters. We see when mariages ar solemnized in the worlde, other that ar maried ar called there vnto that such as were married before, should ioye with such as are mar­ried after. Why then may it not be like in this spirituall ordi­nance (in the which by spirituall ministerie a man is ioyned vnto God) that such then should resort together, whiche ether may reioyce of the worthines of him that is made bishop, or may pray together vnto god for his continuance?

Augustines question. How shall we deale with the bishops of Britanny and Fraunce?

Gregorius answereth. We geue the none authorite ouer the bishops of Fraunce, for that of auncient time, of my predeces­sours the bishop of Arles receiued his palle, The See of Rome. whom we must not bereue of his authorite. And if it chaunce you therfor to go to Fraunce, you shall treate with the said bishop of Arles, how such defaultes as ar in the bishops may be redressed. Who if he be negligent in the execution of ecclesiasticall discipline, you must moue him and prick him forward there vnto: to whom also we haue written, that ioyning with you being there pre­sent [Page] he will do his endeuoure, to reforme the maners of the bishops in such thinges, as ar contrary to our Lordes comma­undement. You by youre owne authoritie haue nothing to doe in sitting vppon the bishops matters. But yet by courte­ously entreating them, by counselling them, by geuing good example for them to follow, you may reforme to vertue the mindes of the euell disposed. For why? It is written in the law, he that passeth through an other mans feilde, shall not thrust his syckle in to his corne, but rubbe the eares with his hande, and so eate them. Neither canst thou thrust the syckle of iudg­ment into the corne that is committed vnto an other mans charge, but with the example of thy well doing, thow mayst rub of the chaffe of syn from gods corne, and by treating and persuading with them, conuert them to the body of the church of Christ, as a man doth the meate he eateth, in to his owne. But what so euer ther is to be don by authori [...]e, let it be don by the sayd bishop of Arles: least that order should be broken which was ordayned by the auncient institution of oure fore­fathers. The pri­macy of Caunter­bury in England. As for all the bishops of Britany, we commit thē vnto your charge, that the vnlerned by holsom doctrine may be instructed, the weake by good persuasions may be strengthe­ned, the froward by iust authorite may be corrected.

Augustines question. Whether a woman that is great with childe may be baptised? Or how long after she is brought a bed, shall she tarry er she be receiued in to the church? And the childe that is borne, how longe shall it tarry er it be baptised lest it be preuented by death? Or how long after she is brought a bed, shall her husband forbeare her carnall company? Or if she be in her monethly desease, whether she may cum to the church or be receiued to the mystery of holy communion? Or the mā after he hath carnally knowen his wife, whether he may enter in to the church before he hath washed him self with water, or receiue the mystery of the holy communion? Of all [Page 36] the which the rude English nation had nede to be infor­med.

Gregorius answereth. I doubt not but you haue ben re­quired counsell in their matters, and I think also I haue made you already aunswer herein. Yet that which youerselfe could say and thinke herein, I think you wold haue it confirmed with my aunswer. The woman with child, why should she not be christened, seing to be teeming is no synne before the eyes of allmighty God? For our first fathers, when they had syn­ned in paradise by the right iudgment of God, they lost the immortalite which they had receiued. And for so much as God wold not vtterly destroy mankynd for his syn in punish­ment of his syn, he tooke from him the benefite of immor­talite. And yet of his mercy and goodnes he reserued vnto him the encrease of issue. That then which of the gift of God is reserued vnto the nature of mā, by what reason should it be restrained from the grace of baptisme? For in that sacrament by the which all syn is vtterly taken away, it is great folly to think any man to be restrayned from the gift of that grace which is willing to receiue it. When the woman is deliuered, how many daies after she shall cum to the church it is plaine to be knowen by the commaundement of the ould testament which saith thus. Leuit. 12. The woman which hath borne a male childe shall remaine xxxiij. daies in the blud of her purification [...] she shall towch no holy thing nor shall enter into the sanctuary, vntil the daies of her purification be fulfilled. But if she haue brought fourth a femal child, lxvj. dayes she shall remaine in the blud of her purificatiō. Which yet is to be knowē that it is taken in mistery: for if the same hower that she is deliuered she should cum to the church, she should run in no danger of gods displeasure. For it is the pleasure of the flesh not the paine that causeth the syn. The plesure is in begetting the childe, but bearing is the paine and trauaile. Wher vppon it was sayed vnto oue [...] first mother which first [Page] brake gods commaundement. I shall multiply thy pangues and paines and thou shalt bring fourth in sorowe. O [...]. 3. If then we forebid the womā which is deliuered, to cū to the church, we make as though her paine wer her syn. By no waies then it is forbidden to christen ether the woman that is deliuered, or the childe wherof she is deliuered, yea the very first hower ether of the deliuery of the one, ether of the birth of the other, if any of them both be in perill of death. For the grace of the sacra­mēt, as it is to be geuen vnto the liuing with great discretiō, so is it to be offred without delay to thē which draweth toward their death: lest while time conuenient to geue the mystery of our redemption is looked and taried for, by meanes of delay the partie dye before he may receiue the sayed benefit. Nether shall the man carnally accompany with his wife, vntill the child that is borne be weaned. But now by a corrupte custom, the wemen refuse to nourse the children borne of their owne body: which seme to haue ben found out only of inconti­nence: for therfore they refuse to nourse their owne children, by cause they will not forbeare the company of their husban­des. Wherfor such as of an euill custome do put out their chil­dren to nourse, shall not lye with their husbande vntill the daise of her purification be fully complet. Also in the time of of her flowers they ar forbid to cōpany with their husbande. So that the ould law doth punish thē which hath to doe with a woman being in that case. Which woman yet neuerthelesse is not then forbidden to cum to the church, because the super­fluite of nature can not be imputed for syn: and for that she suffereth that against her will, it is no reason she should be re­strained from cūming into the church. For we know that the womā which was deseased with the bluddy flix coming hūbly behind our lord, Luc. 8. touched the hem of his garment, and by and by she was cured of her said infirmite. If then the woman which had the bluddy flix, might laufully touch the garment [Page 37] of our Lord, why may not she enter into the church which suffereth her monethly flours? But you will say: as for her, her malady forced her to seeke remedy, this other is taken of her customable sycknes. Of natu­ral infirmities. Consider this with thy selfe deare brother, that all that we suffer in this mortall flesh by feblenes of nature, it was by the iust iudgement of God ordained after our syn. As hunger, thrist, heate, cold, werinesse, procedeth of the infirmite of nature. And what other thing is it to seeke foode against hunger, drinck against thirst, open ayre against heate, garmente against colde, rest against wearinesse, but to take medicine againste sycknes? So vnto the wo­man that monthly course of her body is a desease. If then she did well presume which being sycke touched the garment of our Lorde, that which is graunted to one woman, why should it not be graunted vnto all other, which by nature ar greued with like sycknesse? Nether shall she be forebidden in the sayd daies to receiue the holy sacrament: but if of a great reuerence which she hath there vnto, she will not presume to receiue it, she is the more to be praised: but if she doe receiue it, she is the lesse to be iudged. Note. For it is the point of well dispo­sed mindes there to acknoledg their fault sum times, where there is none in dede. For many times that is committed with­out fault, which yet proceded of a fault. Where vppon to eate when we ar hungry is no faute, and yet hungar began and sprange first of the syn of our first father. And that mounthe­ly custome is no syn to the woman, for that it happenyth na­turally. But yet bycause nature is so corrupted, that without the mans will, it semeth to be defiled, it had his first originall of syn, and remaineth as a punishment, to thintent man might now know what he is becum through the iustice of God by syn. And that man which did cōmit sinne with his wil, should feele the punishment of syn against his wil. And therfor we­men when they do consyder them selues herin, if they meke­ly [Page] refuse to cum to the sacrament of the body and bloud of Christ, they ar to be commended of their good considera­tiō: But if of a good custome, of a religious lif, they haue a fer­uent desire to cum vnto the holy misteries, they ar not to be forbidden, as I haue sayd before. Differēce betwene the new testament and the old lawe. Math. 15. For as in the ould testa­ment outward workes ar to be obserued, so in the new testa­ment that is not so muche regarded which is outwardly don, as that which is inwardly intended. For where as the lawe forbiddeth vs to eate many meates as vncleane, yet in the gos­spell our lord sayeth: not that which entereth in to the mouth, de­fileth the man, but that cummeth out of the mouth that defileth the the man: And shortly he sayeth expounding the same: out of the harte cometh euil thoughts. Where it is sufficiētly declared that to be vncleane before God which springeth out of the root of an vncleane hert. Wheuppon Saint Paule also saieth, that to the cleane all thing is cleane: but vnto the vncleane and the infidele no­thing is cleane. Ad Titū. 1. And strayt after he putteth the cause of that vn­cleanes: For their minde and conscience (sayth he) is defiled. If then the meat be not vncleane vnto him which hath not an vnclea­ne mind, why then that which the woman hauing a pure mynd doth suffer of nature, shal be imputed vnto her as im­purite? As for the man which slepeth with his owne wife, shall not cum in to the church except he be washed with water. Leuit. 15. The law commaundeth the olde people, that the man which hath had to doe with his wife, shal both wash him selfe with water, and not enter the church before the going downe of the son. Which saying yet maye spiritually be construed: for then spiritually the man hath to d [...]e with the woman, when the minde doth delite him selfe with vncleane thoughts of vn­laufull lust. And except this fire of lust be quenched, he shall not think him self worthy the company of the faithfull bre­thern, which findeth him selfe possessed with vnchaste desires. Though of this thinge diuers countries ar of diuers myndes, [Page 38] and sum vseth one thing, sum an other, yet the maner of the Romans was euer of auncient time, after the company of their owne wyues both to purify them selues in the bath, and of reuerence a while to forbeare cumming in to the church. We say not this for that we take mariage to be syn. VVhether in the acte of maria­ge be any sinne. But for that the very laufull company of man and wife is not with­out pleasure of the flesh: and that pleasure can not be all toge­ther without sum syn. For he was not borne of aduou­try or fornication but of laufull wedlocke which sayeth: Psal. 50. Be­hold I am begotten in iniquite, and my mother hath conceiued me in syn. He which knewe him selfe to haue ben concei­ued in syn, mourned to remember his synfull byrthe. For the tree doth beare in his braunches, the corrupte humours which he drew of the roote. In the which wordes yet he dothe not call the carnall company of man and wife synne, but the pleasure therein. For there be many thinges, whiche of them selues be lawfull and allowable, and yet in the doing of them we ar sumwhat defiled. As oftentimes being angry we punish other mens faultes, whereby the calmnes of our mind is troubled: and though it be well done that we doe, yet is it not well that in doing it our minde is putt out of quiet. Psal. 30. For he was angry with the vice of the offenders, which said, Myne eye is troubled with anger. For whereas the minde can not lift him self vp vnto the light of contemplation, except it be still and quiet, therefore he sorowed to see his eye distempered with anger. For while he was forced to looke downeward to punish the transgressours, he was forced also to be withdrawen from the contemplation of thinges which are aboue. So then it is a commendable thing to be moued with anger against synne, and yet is it a grief and a hinderance to the well disposed min­de: for in that he hath ben angry, he knoweth that he hath of­fended. Wherefore, to come to the purpose, the right vse of car­nall company betwene man and wife, is to come together for [Page] procreation of children, not for lust and pleasures sake. And if any man doth vse his wife not for carnall pleasure, but to the ende of procreation only, this man truly is to be left vnto his owne discretion, both for comming vnto the church and also for receiuing of the holy sacrament of the body and bloud of our Lord. For he is not to be kept ether from the one or the o­ther, which being in the fire yet can not be burned. But when on the contrary, not the desire of issue, but the pleasure of the body beareth the chiefest rule in the worke of copulation, they haue both cause to bewaile their frailte. For thoughe the worde of god did graunt them so much, yet doth it not so graunt it them, that they should be out of feare of offence. 1. Co [...]. 7. For as saynt Paule writing to the Corinthians sayeth, he that can not liue chaste let him haue his wife, so he strayt sayeth farder, I say this as tolerating, not commaunding. There is no toleration of that which is laufull of it selfe. Wherfore in that he vseth this worde tolerate, he sheweth it to be faulty. It is well to be pondered that our Lord entending to speake vnto the people in the mounte of Sina gaue commaundement they should first abstaine from wemen. Exod 19. And if the purite of the body were there so earnestly required, where our Lord by meanes of his creature did speake vnto men, that they whiche should heare the worde of God should be free from wemē, how much more the wemen which receiue our Lord almighties body, shall seke to preserue in thē selues the clennes of the bodie, least they may take hurt by the greatnes of that vnestimable mistery? [...] Regū. 21. Herof also is it said by the priest vnto Dauid as touching his seruaūts, that if they wercle­ane from wemē they should eate of the sew bred, which other­wise they should not be suffered to take, except Dauid would say that they wer pure from wemen. Thē the mā bathed in the water after the carnall knowledge of his wife may be admitted to the sacramēt, whē it is tried that he may come to the church.

Augustines question. Whether after the illusion which is wont [Page 39] to befall vnto a man in his dreame, a lay man may receiue the body of our Lorde, or a priest may say masse?

Gregorius answereth. Of nightly pollu­tiōs or i [...] ­lusions. The testament of the ould law, as we haue aboue sayd, saithe him to be defiled, and suffereth him not to enter the church before euening, and not but first bathed. Which thing the spirituall people otherwise vnderstanding, shall take it in like sense as we haue aboue declared. For he is deluded as it were by dreame, whiche being tempted with vn­clenesse, is defiled with true imaginations in his thought. But he washith him selfe with water, that is, he washeth away with teares the filth of his thoughtes: And except the fire of tempta­tion go out, let him take him selfe guilty as it were vnto the e­uening. But in this maner of elusions, there is a difference to be had. For a man must narrouly search and discusse him selfe, of what cause this thing commeth into his minde, when he is a sleape. For sometimes it commeth of surfet, sometimes of su­perfluite or weakenes of nature, and somtimes also of vncleane thoughtes. When it commeth of the superfluite or infirmite of nature, it is nothing at all to be feared. For the minde in this 1 case more soroweth that it hath willingly suffered, then that it hath any thinge wittingly committed. But when it hath risen thourow inordinat excesse of diet, wherby the vessels of these­minall 2 humours ar replenished, the minde thereby is not cleare and voide of fault: yet it is not guilty of so great fault, that the mā thereby is to be withholden, ether from receiuing of the sa­crament, ether from saying of masse. Bicause it may happē that ether it is holy day, ether of necessite the partye must say mas­se, for that there is no other priest to be gotten in that pla­ce. And if there be other at hand, yet the illusion comming only of surfet, is no sufficient cause to make a man forbeare the receite of the holy mysteries. Yet from the offering of the holy sacrifice he ought (as I thinke) meekely forbeare, though not from receiuing [...] except the minde withall be defouled with so­me [Page] vncleane phantasies. And though the partye do not remember, that in his dreame he sustayned any such phantasies, yet by his owne iudgement he is not guyltles, if in the dayes before, he remembreth he had offended in gluttonous feding of the body. 3 But if it riseth of any foule thoughtes, which he had wakyng, the offence is open and manifest of it self. For he doth see owt of what roote that pollution did spring. For the euell that he wittingly thought vppon, that vnwittingly he committed. 4 But here agayne we must consider, whether that thought sprang of suggestion, of delite, or of consent. For by these three all maner of synne is fulfilled. Suggestion is by the diuel, delite by the flesh: Suggestiō Delight. Consent. consente by the spirite: The diuell was the first prompter to synne. Eua as it wer the flesh took delite therin. Adam as it wer the spirite consented. And herin is requisite great discretion, that the mynde as iudge ouer him selfe should discerne betwext suggestion and delite, betwext delite and consent. For when the wycked fend doth rayse the first mo­tions vnto synne in ower harte, How sin bredeth in the hartes of mē. if there follow no delite therin in the mynde, there is no synne at all committed. But when the flesh begynneth to take delite therin, then synne begyn­neth to springe: If then aduisedly he doth agree thereunto, then syn is perfyted. So that in suggestion is the begynning, in delite the feeding, in consent the finishing of synne. And it ofte chaunceth that the euill, that the diuell soweth in the thought, the flesh therin deliteth, add yet the soule doth not agree ther vnto. And though the flesh can fele no delite with­out the soule, yet the soule stryuing against the pleasures of the flesh, is against his will hampred with the plesure of the flesh in such sorte, that with reason he doth gaynsaye and not agree vnto it, and yet is bound with delite, but so that he much lamenteth his bande. Wher vppon that principall champion of the heauenly army S. Paule, bewayled him selfe saying: Rom. 7. I fynd a law in my lymmes, repining against the law of my mynd and [Page 40] leading me away prisoner in the law of synne which is in my lym­mes. If he wer prisoner, then he did not fight: and if he did fight why was he prisoner? He then stryued wyth the law of his mynd, against the which the lawe of his flesh dyd fyght. Then if he fought, he was not in bondes. Man therefore is both bon­de and free: free throwgh righteousnes which he loued, and bonde throwgh the delite, which he boare against his will. These be the aunswers of holy pope Gregory vnto the dema­undes of the reuerent bishop Augustine. The epistle which he had addressed vnto the byshop of Arles, and sent after to Ver­gilius the successor of Etherius here followeth.

The. 28. Chapter.

GRegorius the seruaunt of the seruauntes of God sendeth greeting vnto the reuerent and his holy brother Vergi­lius bisshop. With what affection ower brothers cum­ming of their owne accorde vnto vs ar to be enterteyned, it may thereby well appere, for that many times we ar wont to byd them vnto ower house for charites sake. If therfor it cha­unceth yower brother and myne Agustine byshop to cum vnto yow, I pray yow receiue him with such harty and frendly enterteynement, that both he thereby may honorably be com­forted, and other tawght how brotherly charite is to be mayn­tayned. And for that it often tymes chaunceth that they which be far of, shall soner learne by reporte of other such thinges as ar to be reformed where we ar, then we ower selfes, if it be so that yow heare by him of thinges among yower priestes or other, worthy to be redressed, sytting in examination of the parties faultye wyth him, make diligent search and scrutenye thereof. And in such thinges as offendeth God and prouoketh his wrath, shew yower selfe so houfull and harde to be entrea­ted, that both to the feare of other, the offendours be punished, [Page] and the innocent throwgh false surmises be not oppressed. God kepe yow in helth Reuerend brother. Geuyn the xx. of August, the xviij. yere of the raygne of our good lord and Souerayne Mauritius Tiberius Emperour. Indictione quarta.

The. 29. Chapter.

FArder more the sayd Pope (for so much as Augustine had aduertised him that ther was a great haruest and few wor­kemen) sent him wyth his sayd legates, more preachers, of which the chiefest wer Mellitus, Iustus, Rufinianus: And by them also he sent all such thinges which wer necessary for the furniture ad ministery of the church: As holy vesselles, aultar­clothes, ornamentes for the churches: Apparell also for the pri­estes and clergy. Also reliques of the holy Apostles and marty­res and many bookes. He sent him also letters by the which he signifieth vnto him that he hath sent him a palle, and enstruc­teth him what order he should kepe in making of Byshops in the country of Britanny: of which letters this is the tenor. To his most reuerend and holy brother Augustine bishop, Grego­rius the seruaunt of the seruauntes of God. Though such as labour in the worke of God, may assuredly hope that god doth reserue for them vnspeakeable reward in the kyngdom of heauen, we neuerthelesse stand bound temporally also to honour and reward them: that they may be meanes therof be the more earnestly bent to take paynes in fardering the ho­nour of God. A palle from the Pope to Augustin the first Bishop of Caunter­bury. And for so much as by the goodnes of God and yower trauail, the new church of the English people is brought vnto the fayth and grace of Christ, we graunte vnto yow the vse of the Palle, that to weare such times only as yow say Mas­se: And we licence yow to ordayne xij. Bishops in such places as be vnder yower iurisdiction: but so that the Bishop of Lon­don [Page 41] be euer here after consecrated of his owne Synode, and receiue his palle of this holye and Apostolike see wherin I by the aucthoritie of God doe now serue. Also we will that you send a bishop to the citte of yorke, whom you shall think worthy of that prelacie, so that if that citty with the country about receiueth the worde of God, the sayd bishop be autho­rised to make twelue bishops more, and he him selfe be their Metropolitane. For we entend to geue him also a palle by the grace of God, if we liue: whom neuer the lesse we will to be subiecte to yower dispositiō. But after yower death so to haue the ouersight of the rest of the bishops whom he shall make him selfe, that he be in no case subiecte vnto the aucthorite of the bishop of London. Betwext the Bishops of London and York let this be the difference, that he be highest, The pri­uil [...]ges of the Bys­shops of yorke and London. that is first ordayned. All thinges that is don for zele of Christe, is to be donne with common counsell and mutuall concorde, so that they may wyth one mynde dispose their doinges, and which they haue disposed accomplish without variance. We will far­der that vnto yow be subiecte, not only the byshops which yow shall make your selfe or such as shalbe made by the bis­shop of yorke, but also all the priestes of Britannie [...] to thentent that of yowr liuinge and life they may receiue a paterne both to beleue and also to liue a right: and executing their officies both in soundnes of faith and integrite of lif they may attayne to the kyngdom of heauen when it shall please God to call them. God kepe yow in helth reuerend brother. Geuen the xx. of August the xix. yere of the raigne of our Soueraine Lord and Emperour Mauritius Tyberius the xviij. yere after his con­suship, Indictione quarta.

The. 30. Chap.

[Page]AFter the sayd legates wer gon, and wer now in their iourney toward Britāny, the holy father Gregorius sent letters after them worthy memory, in the which he o­pēly declared, how earnestly he tēdered the helth of our coun­try. Writing thus. Vnto his deare beloued son Mellitus abbat, Gregorius the seruaunt of the seruauntes of God. After the de­parture of you and the company which was with you, we wer in dought what becam of you, for that we could heare no­thing how you sped in yower iourny. When then God shall bring you vnto our reuerend brother Augustine bishop tell him, what I haue of longe time deuised with my selfe of the cause of the English men. Holy wa­ter, aultars and re­likes. That is to with that not the temples of the Idols, but the Idoles which be in them be broken, that holy water be made and sprinkled about the same temples, al­tars buylded, relikes placed. For if the sayd churches be well made, it is nedefull that they be altered frō the worshipping of diuels in to the seruice of God: that whiles the people doth not see their temples spoiled, they may (forsaking their error) be moued the more ofte to haunt their wont place to the ho­nor and seruice of God. And for that they are wōte to kill oxē in sacrifice to the diuells, they shal vse the same slaughter now, but chaunged to a better purpose. It may therefore be permit­ted them, that in the dedication dayes or other solemne daies of martyrs, they maketh them bowers about their churches, and feasting together after a good religious sorte, kill their ox­en now to the refreshing of them selues, to the praise of God, and encrease of charite, which before they wer wont to offer vp in sacrifice to the diuells: that whiles sum outward comfor­tes ar reserued vnto them, they may thereby be brought the rather to the inward comfortes of grace in God. For it is dout­lesse impossible from men being so rooted in euell customes, to cut of all their abuses vppon the sodaine. He that laboreth to clim vpp vnto a highe place, he goeth vpward by steppes [Page 42] and pases, not by leapes. So vnto the childrē of Israel being in Aegipt our Lord was wel knowē. But yet he suffered them to doe sacrifice vnto him still in offring vp of beastes vnto him, which otherwise they wold haue offered vpp vnto the diuels, as they wer wont to doe in the land of Egypt, that altering their intente, they should leue sum, and also kepe sum of their ould sacrifices: that is, that the beastes which they offred be­fore, they should now offer still. But yet in offring them vnto the true God, and not vnto the diuels they should not be the same sacrifices in all pointes as they wer before. These be the thinges which I think expedient you declare vnto our sayd brother: to thentent that he being there may consider with him selfe, how ech thing is to be disposed. God kepe you in helth dearly beloued son in Christ. Geuen the xv. day of Iune The xix. yere of the raigne of our soueraine Lord, Mauricius Tyberius emperour: and the xvij. yere after his consulship. In­dictione quarta.

The. 31. Chap.

ABout this time he sent Augustine an epistle touching such miracles as he had knowen to be done by the said Augustine. In the which epistle he exhorteth him, that he should take no pride of minde therefore. I know (saith he) deare brother, that it pleaseth god to shewe by thee great mira­cles amōg the people, which by thee he hath called to his faith. Wherevpon it is nedefull that of that heauenly gifte, both thou ioyest with feare, and fearest with ioye. Thou hast to ioye for that by meanes of the said miracles the Englishmens soules are wonne to the faith. Thou hast to feare, leste through the mira­cles, which be don by thee, thy weake mind be lifted vp in pre­sumption falling as farre inwardly by vaine glory, as thou arte by outward praise puffed vp. We must remember that the di­sciples [Page] returning with ioy from their preaching when they sa­ied vnto their heauenly master, Lucae. 10. Lorde in thy name the very di­uells were obedient vnto vs, it was by and by aunswered vnto them. Doe you not reioyce tereat, but rather reioyce for that your names are written in heauen. For they had fastened their mind vppon a priuate and temporall ioye when they ioyed of their miracles. But Christ calleth them backe from priuate ioy vn­to commune, and from temporall to eternall, when he said: Ioy for that your names are written in heauen. For not all the cho­sen of god doth miracles, but yet all their names are written in heauen. For why? They which be the disciples of the truth, ought to ioye in nothing, but only in that good thing, which all other good shall haue, as well as they, and whereof they all shall haue ioy without ende. This therefore remaineth deare beloued brother, that of the thinges whiche by the power of god thou workest outwardly, thou exactly euer discusse thy selfe inwardly, and thourouly vnderstand both thy selfe who thou arte, and what plenty of grace god hath bestowed vppon that countrie, for whose sake, (to thentēt it might be the rather conuerted) thou hast receiued the gift of working miracles. And if thou remember, that thou haste at any time ether by worde or dede offended god, haue that euer in thy remembra­unce, that the ofte thinking vppon thy synne may presse dou­ne the mounting pride of thy hart. And what so euer grace thou ether hast or shalt receiue, to worke miracles, think it ge­uen thee not for thine owne sake but for theirs, the minister of whose saluation thou art ordained.

The 32. Chapter.

THe said holy pope Gregorie at the selfe same time sent vnto king Ethelberte a letter with rich presentes of di­uerse sortes, doing vnto the king temporall honours, [Page 43] which through his helpe was growē in knowledg of the glory of heauen. The coppy of the said letter is this. Vnto the right honorable and his most worthy sonne, Ethelbert king of the English, Gregorie bishop. A godly letter of S. Gregory to Ethel­bert the first Christen kinge of english men. God almighty, for this cause dothe calle good men to the gouernaunce of his people, that by their handes he may distribute the giftes of his mercy and grace, vn­to all such ouer whom they haue the gouernaunce. Which thing we know to haue ben done among the nation of the English, ouer whom you are chosen to haue the rule, that by the giftes of God employed vppon you, the like benefites of grace might by your meanes be geuen to all such as are vnder your dominiō. And therfor O Noble Son labour diligently to kepe the grace which you haue receiued from god: and seeke with spede to set forth the faith of Christ to your subiectes. Haue a good zele to procure the conuersion of as many, as you can possibly: forbid the worshipping of Idoles: ouerthrow their temples: edifie the maners of your people with exāple of your owne integrite, with wordes of exhortation, feare, fayer speach, and well doing, that he may be your rewarder in hea­uen, whose knowledg and name you make to be enlarged vp­pon the earth. He also shall make your memory the more fa­mous vnto your posterite, whose honour you seke and main­taine, among your people. For so Constantinus being sometimes a most vertuous Emperour him selfe, and calling his subiectes from the wicked worshipping of Idoles, brought them all with him selfe vnder the obeysance of God almighty, our Lord Ie­sus Christe. Whereby it was brought to passe, that his name was of higher renoune then any of the princes, that went before him, and so much in glorie excelled all his auncetours, howe much also he passed them in well doing. Wherfore let your highnes also seeke now to publish vnto the kinges and coun­tries subiecte to your dominion, the knowledg of one god, the Father, the Son, and the holy Goste: to thentent thereby you [Page] may passe in honorable fame the aūcient kinges of your natiō: and how much the more you trauail to do away sinne in your subiectes, you may haue so much the lesse fear of your own sin­nes before the dreadful bench of Gods iustice. Our right reue­rend brother Augustine bishop being brought vp in rule of re­ligiō, hauing good knowledg in the holy scriptures, and a man through the grace of god of much vertue, what so euer he shall aduertise you to doe, gladly heare it, deuoutly doe it, diligent­ly remember it. For if you will heare him in that he speaketh vnto yow in Gods behalfe, God also shall the soner heare him speaking and entreating for yow. If otherwise (as God forbid) yow refuse to geue eare and heede to his wordes, how can God heare him praying for yow, whom yow despise to heare spea­king to yow from god? Wherfor with all yowr harte ioyne yo­wer selfe with him and assiste him in gods busynes with all such authorite, that God hath geuen yow, that he may make yow partaker of his kyngdom, whose fayth yow in your kyng­dom cause to be receiued and obserued. We will also yower highnes to know, that (according as we ar taught in the holy scriptures by the very wordes of God) the end of this world dra­weth onward, and the kyngdom of the sayntes of God shall fol­low, which neuer shall haue ende. And the ende of the world approching many thinges shall fall vppon vs, which haue not ben heard of before, that is to witt, chaunge of the ayer, terrible sightes from heauen, tempestes contrary to the order of the ti­mes. All which shall not yet fall in ower dayes. Wherfor if yow shall know any of these to happen in your land, let not yower mynd be dismayed therwyth. For therfor shall there be signes sent before the end of the world to thentent we should the mo­re diligently tender the helth of ower soules, liue euer in dowte and feare of death, ready prepared by good workes for the cum­ming of Criste our Iudge. Thus much haue I sayd in few wor­des right honorable Son, intending to speak more at large, as [Page 44] I shall heare the fayth to be enlarged in your kyngdom. Then shall I be so much the more encouraged to speake, how much the greater comfort I shall conceiue by the conuersion of your country. I haue sent yow small presentes, which yet shall not se­me small vnto yow, if yow shall accepte them as halowed wyth the blessing of S. Peter. All mighty god make perfecte in yow his grace according as he hath begonne. And send yow both longe life here vppon the earthe: and that ended, eternall life in his kyngdom of heauen. The grace of God kepe yower highnes in safte my dere Son. Datum vt supra.

The. 32. Chap.

AVgustine after he had obtayned to haue a bishops see appoynted him in the kinges citty, as is aboue sayd, through the ayd of the kyng, he recouered there a chur­che, which was there of owld buylt by the Romans which wer Christianes, Christes church in Caunter­bury and did dedicate it to the name of our Sauiour Ie­sus Christ, and there made a house for him and his successors. And not far eastward from the citty he buylded a That monaste­ry is now called the Augusti­nes, if it [...] stande yet. monastery in the which kyng Ethelbert through his aduise buylded a new church in the honor of Saynt Peter and Paule, and enriched it with sundry gyftes, in which both the body of Augustine him selfe and of all the bishops of Cātorbury, and of all the kinges of kent wer wont to be enterred. Which church yet not Augustine him selfe, but Laurentius his successor did consecrat. The first Abbat of that monastery was one Petrus a priest, which being legat vnto Fraunce was drowned in a creake called Amflete and burned after a homly maner of the inhabitours of the same place. But ower Lord entending to haue it knowen, how wor­thy a man he was, made that euery night there appeared a light from heauen vppon the place, where he lay buried: which when the neyghbours about had espyed, gathering therby that he was some good and holy man, and searching out what and from [Page] whence he was, remoued his body from thence and buried it honorablye in the towne of Bulleyne, in a place of the churche conuenient sor so worthy a person.

The. 33. Chap.

ABout this time Edilfrith a man very valiaunt and much desirous of renowne was king of Northumberland: one that more wasted the Land of Brytanny then any of the English Princes. So that it semed he might be cōpared vnto Saul kyng of the Iraelites, saue only in that he was voide and ignorant of Gods religion. For none of all the coronells, none of all the kinges did conquer more of the lande of Britan­ny, ether makyng them tributary, ether dreuing them cleane owt of the countrye and planting the Englsh in their places, then did this Edilfrith. To whom that might be wel applyed that the Patriarke Iacob sayd, when he gaue his sonne Beniamin his blessing in the person of Saul, Beniamin like a rauening wol­fe, in the morning shall eate his pray and at night shall diuide the spoyle. Wherby Edanaden kyng of Skottes much grudging to see him goe forward after this sorte, assembled a mayne and a strong army agaynste him. But the sayd Edelfrith encounte­ring him in the field with a few men gaue him the ouerthrow, and in that famous place of Degsastone, disconfited his great ar­my. In which field Theobald brother to Edilfrith was slayne, with that parte of the army wherof he was generall. This battell was foughtē in the yere of our lorde 603. and the xj. yere of his rayg­ne, which lasted xxiiij. yeres, and the first yere of the raigne of Phocas then Emperour of Rome. From that time forward vnto this present neuer was there king of Scottes, which durst meete the English men in the field.

The. 1. Chapter.

IN the yeare of the incarnation of our Lord 605. An. 605. the hollie pope Gregory (when he had most gloriously gouerned the see of the Ro­man and Apostolique churche. 13. yeares. 6. mo­neths and. 10. dayes) departed this lyfe, and was translated to the eternall seate of the kyngdome of heauen. Of whome it becometh me in this our historie of the churche of England more largely to speake: bycause by his diligence he conuerted our nation, that is, the Engleshmen from the powre of Satan, to the fayth of Christ. Whome we maye well, and also must call our Apostle. For as sone as he was high Bishop ouer the whole wordle, S. Grego­ry Bishop ouer the whole worlde. 1. as head thereof. and appointed gouerner of the chur­ches lately conuerted to the belefe of the trueth, he made our nation the churche of Christe, which had ben euer vntill that time the bondsclaue of Idolls. So that we maye lawfully pro­nownce of him the sayng of the Apostle: That althowgh he were not an Apostle to others, yet he was vnto vs. S. Grego­ry our Apostle. 1. Cor. 9. For the sig­net and token of his Apostleship, we are in our Lorde. This Gregory was a Roman borne, his fathers name Gordian, his pedegre of awncient stocke not only noble, but also religiouse. For Felix somtime bishop of that same see Apostolique, a man of greate renomme in Christe, and the churche, was his greate grandfa­thers father. This nobilite of religion he kept, and maintayned, with no lesse vertue, and deuotion, then his parents, and aunci­ent kinsfolke had done befor him. But his woldly nobilite he [Page] forsoke alltogether and by the speciall grace of God turned the same to the purchasing of eternall glorie in heauen. S. Grego­ry a reli­gious mā. For changing sodenly his secular habite he wēt into a monasterie: Where he began to lyue in such grace of perfection, that vnto his mynde (as often after he was wont to wytnes with wee­ping teares) all transitorie things were already subiecte, that he far surmounted al worldly workes, that he was wont to thinke of nothing, but heauenly things, yea, that being yet clogged with his erthly bodie, he now by contemplation did passe the verie naturall bounds of his flesh, and that he derely loued de­ath also, whiche to most men is a paynfull payne, as an entra­unce of lyfe to him, and reward of his labour. All which things he sayd of him selfe, not craking of his encrease in vertues, but rather lamenting the lacke, and decaye of thē. In which defecte (as he was wont to saye) he thought himselfe nowe to haue fallen by reason of his ecclesiasticall charge, and occasion of greater care. For talking on a time secretly with Peter, his dea­con, when he had recompted the olde giftes, and vertuous gra­ces of his minde, strayght way he sayde sorowfully. But nowe alas, by the meanes of this my ecclesiastical charges, my mynde is encombred againe with secular affayres, and after the good quyet and rest whiche it had, is nowe defiled againe with the dust of earthly busines. And when condescending to manie, it wandereth and roueth aboute owtward matters, after desiring inward good thowghtes, it returneth therunto no dowbte, the weaker. Therfore I weigh with my selfe what I doe now suf­fer, and I weigh also well, what I haue forgone. And when I behold, what I haue lost, this that I suffer wexeth more gre­ueouse. Thus sayde this holie man of a greate and passing hu­militie. But we must thinke that he lost none of his monasti­call perfection by anye occasion or trowble of ecclesiasticall charge or office of a Bishop: but rather that then he did much more good, and profited more in vertue by the laboure of [Page 46] conuerting manye to the faythe, then he hadd done before with the priuate quiet of his owne conuersation onlye. For euen being bisshopp, he ordered his house like a monasterye. For as sone as he was taken owte of the monasterye, and ordayned to the ministerye of the aulter, being after­warde sent as legate from the see Apostolike to Constanti­nople, he for all that, S. Grego­ry the po­pes legat at Con­stantino­ple. in the earthly princes palace liued so, that he neuer intermitted his purpose of heauenly conuersation. For he toke with him certaine brethern of the monasterie (which for verie brotherly loue folowed him to that Imperi­all citie) for the better keping, of his regular obseruance: that al­waie by their example (for so he writeth) he might be fastned as with a stronge cable or anker to the pleasaunte porte of pra­yer, when soeuer he were tossed withe the raging whaues of wordly cares, and might also strengthen his minde by daylie conference, and reading with them, whensoeuer it shuld be shaken with secular affaires. And truly he was by these mens companie not only defended from the assaultes of the worlde, and earthly troubles, but also more and more stirred vp to the exercises of heauenly life. For they exhorted him, that he would discusse and expound with some godly and misticall interpretation the booke of blessed Iob, which was enwrapped with manie greate obscurities. Neither could he denie them his paines, which of brotherly loue moued him to this profitable laboure: but hath therfore meruelously declared in 35. bookes of Expositions, how this worke of Iobes historie, first is to be vnderstāded according to the letter, them how it may be refer­red to Christe, and the sacramentes of the church, last in what sense the same may be applied to euerie particular faithfull man. Which worke he began to write, while he was legate in Constantinople, but he finished it afterward when he was Bis­shop of Rome. This blessed man, being in Constantinople supressed an heresie of the state of our resurrectiō (which then [Page] there arose) in the very beginning, by the force of catholike trueth, and verite. S. Grego­ry repres­seth an heresy ri­ [...]ing in Constan­tinople. For Eutychius Bishop of Constantinople began to preache a false doctrine, which was, that our bodies in the glorie of the resurrection shuld be so subtile, as is either the winde, or ayer: so that it should not be possible to feele', or touche them. Which when S. Gregory had heard, he proued this opinion to be quite contrary to the right faith by the rea­son of truth, and also by the example of the resurrection of our Lorde. For the right, and catholike faith beleueth, that our bo­dies being exalted in the glorie of immortalitie, shal in dede be subtile by the effect of spiritual poure, but yet not withstāding able to befelt, and touched for the truth of our nature: accor­ding to the example of the bodie of our Lorde of which now rosen from death him selfe sayde to his disciples: Touche ye and see, for aspirite hath nor flesh, nor bones as ye see me haue. Luc. 24. In the as­sertion of this faith the right reuerend father Gregory did la­boure so much against this vpstert heresie, quenched the same with such diligence, and so vanquished it by the healp of the vertuous Emperour Tiberius Constantinus, that from thence forth noman was founde, The workes of S. Gregory, which durst be a styrrer vp againe, or mainteiner therof. He made also an other excellent booke, which is called the Pastorall. Wherin he declareth plainly, what manner of man he ought to be, which should be chosen to rule the churche. And how the rulers therof ought to lyue them selues, and with what discretion instruct euery one of their hearers, and also with how great consideration they shuld daily weigh their owne weakenes. Moreouer he wrote. 40. ho­milies vppon the Gospell, which he hath diuided by equall nūber into 2. volumes. He made also 4. bookes of dialogues, in which at the request of his Deacon Peter, he hath gathered the vertuous dedes, of holy men, which him selfe could either knowe in Italie, or heare of, for their same, to the example of good lyfe for all the posterite. That like as in his bookes of Ex­positions [Page 47] he teacheth, in what vertues a man must laboure, so by the describing of holy mens miracles he might shewe, what, and how greate the excellencie of those vertues is. Furdermore bicause [...] the first and last partes of Ezechiel the prophet semed obscure and darke, he hath fully shewed by 22. Homilies, how much light, and good matter is within them. That I nede not speake of his smal booke of answers, which he wrot back to the questiōs of S. Austin the first bishop of Englishmen, as I haue declared before, Lib. 1. cap. 27. placing the whole booke it self in this mine historie. Neither of his other littell booke of Synodes, or Coū ­cels, which he hath made moste profitably, conferring with the bishops of Italie for the necessarie affaires of the church. Nor of his familiar letters, sent vnto diuers men. Surely it is my thinke, maruaile, that he should write so manie, and such great volumes being (as he saith of him self) almost in al his youth vexed with the paines of his bowells, and entralles, by the weakenes of his stomake euer more sickly, and made faint and feble with agues though not verie feruent for the time, yet with quotidians continually trubling him. But in these his greate griefes coun­ting carefully with him selfe, that the scripture saithe, Heb. 12. Euerie sonne which is receiued, is scourged before, the harder he was kept downe with these present aduersities, the more certainly did he lifte vp himselfe, with the hope of euerlasting comforte. And this muche haue I sayde hitherto in the praise of his ex­cellent witte, which could not, no not with so greate weakenes of the bodie, be any thing debated. Now whereas other bishops bestowed their laboure in building of churches, and decking the same with gold and siluer, this man gaue him selfe all toge­ther to the gayning of soules. S. Grego­ry a great almes mā. Whatsoeuer monie he had, he di­ligently distributed, and gaue the same to poore men, that his righteousnes might remayne worlde without end, and his horne be ex­alted in glorie for euer. Psal. 111. Who might truely saye of himselfe that saying of blessed Iob: Iob. 29 [...] The eare hearing did bring me to blesse, and [Page] the eye seing did beare witnes for me, bycause I had delyuered the poore man crieng out, and the fatherles childe, who had no helper. The blessing of the perishing man came vppon me, and the heauy harte of the wydowe did I comforte. I haue put on iustice, and decked me theer with as with a garment, and pretiouse crowne in my iudge­ment. I haue ben an eye to the blinde, and a foote to the lame. I was a father of poore men, and the cause which I knewe not I diligently sought for. I dyd breake in peaces the iawes of the vniuste man and euen out of his teath pluckt I the praye: And a litle after. Yf I haue denied (saith Iob) to poore men what they haue asked, and haue made the eyen of the widowe looke longe for her healpe: Yf I haue ea­ten my meate alone, and the poore fatherles childe hath not eaten the­reof with me. For euen from myne infancie mercie hath growen with me, and out of my mothers wombe hit was borne with me. &c. Moreouer to this good S. Gregories piete, and perfecte righte­ousnes this pertaineth also that he hath made our nation by preachers which he sent hither, partetaker nowe of eternall li­bertie, taking vs from the teeth of our old ennemie the dyule. For which our faith, and saluation reioysing with himselfe, and commending the same with worthie prayse, he saith thus in his exposition of blessed Iob: A ioyfull [...]eioysing of S. Gre­gory tou­ching the conuersiō of Englād to the faith. Beholde the tongue of Britannie, which ons knew nothing but to rore rudely hath of late begonne to sing the Hebrewe Alleluya in geauing praise to God. Beholde the Ocean sea ons rough and high, but now milde, and calme obeyeth to the feate of holie men, and the furiouse fluddes thereof, which earth­ly Princes with force could neuer fraye the same for feare of God the poore priestes doe binde with bare wordes. And that Ocean sea whiche neuer feared the mightie hostes of infidels and heathen souldi­ers, doth now trēble at the tongues of humble faithful men. For wheras by good preceptes, and heauenly wordes, yea and with manifest mira­cles too, the grace and knowledge of God is powred into it, by the ter­rour of his diuinitie it is so bridled, and kept lowe that now it feareth to be troubles [...]me, and most ernestly desireth to come to the glorie of im­mortalitie. [Page 48] By which wordes this holye father Gregory doth de clare that S. Austin, and his companie brought the English­mē to the knowledg of trueth, not only by preaching to them in worde, but also by shewing them heauenly signes, and mira­cles. This holie Pope Gregory amongest his other doinges, caused that in the chappels of the blessed Apostles Peter and Paule, masses should be said ouer their bodies. Masse said at the shrines of S. Peter and Paule in Rome. In the celebratiō of which masses he added these three words and petitiōs ful of greate goodnes and perfectiō: Dies (que) nostros in tua pace disponas, at (que) ab aeterna dānatione nos eripi, et in electorū tuorū iubeas grege numerari. Which is to saye: And dispose our dayes in thy pea­ce: cōmaunde vs to be takē frō eternal dānatiō, and to be num­bred in the flocke of thine electes. He gouerned the church of Christ in the reygne of the Emperoures Morys and Phocas. But in the. 2. yeare of this Phocas Empire departing owt of this life, he went to the true lyfe which is in heauen. His bodie was buryed in S. Peters churche before the Vesterie, the xij. daye of Marche. With the which bodie he shall ryse agayne herafter in glorie, with other Pastors of the holie church: In his tūbe was writen such an epitaphe, as foloweth:

I must not here with sylens passe ouer the reporte wich we ha­ue heard by our elders and auncesters, of S. Gregory, how, and vppon what occasion he was moued to bestowe suche dili­gent laboure in the conuersion of our cuntrie. The oc­casion why S. Gregory sent prea­chers vn­to our countre. Men saye ther­fore, that on a certayne daye when manie marchantes came to Rome, and brought into the market place dyuers wares to be sold, and manie also came thither to bye, that emongest them Gregory him selfe came to cheapen, and vew the market. Where when emongest other thinges he had spydde younge men set to be sold of white skinne and comly countenance, with decent order, and colour of their heare, beholding them a while, he demaundyd at last owt of what region, or land they were brought? And it was answered that they came owt of the yle of Britannie, where the inhabitantes were all of that beutie. Then asked he whether the people of that ylande were Chri­sten men, or yet lyued in the paynims errors? And answer was made, that they were all paynyms. Then this good man heauely syghing from the botome of his harte, Alas, quoth he, it is a pi­teouse case, that the author of darknes shuld possesse suche bryght beauted people, and men of so fayre a face shuld inwar­dly beare so fowle a soule. Than enquyred he an other thing farder, what was the name of that nation, or people? And when answer was geeuen, that they were called Angli. Angles, or english. Truely not without cause, quoth he, they be called Angles. for they haue an Angeli­cam. Angels face. And it is mete suche men were par­takeners, and inheretors with the Angels in heauen. But what is, quoth he, the name of the prouince, whence they came? The marchantes answered, that the people of that prouince were called Of yorkeshere. Deyres. Marry quoth he, they maye iustly be named Deiri Deyres. For they shalbe taken Deira eru [...]i From the yre of God, and called [Page 49] to the mercie of Christ. But what is quoth he, the kinges name of that prouince? Whē it was answered that his name was Alle, S. Gregory, alluding to the name, sayde: Alleluia must be soun­ge in that Princes dominions to the prayse of Almightie God his creator. Siclegit Polya lib. 1. Hist. Augl. And furthwith going to the Byshop of the Roman and Apostolike see (for himselfe was not yet chosen Byshop thereof) he besowght him, that he wold send into Britanie, and to the Angles there, certayne ministers of the worde, by who­me they mowght be conuerted vnto Christ saying, that himself was ready to do this dede by the helpe and ayde of God, but yet so, that it shuld first please the Pope Apostolike to permitte, and allow the same. Which his request whē he could not then obtayne, (for if the Bishop would haue graunted him that he asked, yet the Romans coulde not had suffred him to departe so farre from the citie) afterward, as sone as himselfe was Bys­shopp, he browght it to passe, and fulfilled this good worke, which he had before so lōge desyred, s [...]nding forth dyuers prea­chers, but himselfe helping at home with prayer, and godly ex­hortatiōs, that their preching might be fruteful, and take good effect. This much according to the opinion whiche we haue heard from our auncieriters I thowght best to put in the historie of our Church.

The 2. Chap.

ABowt this tyme Austin by the ayde and healpe of king Elbert called together the Byshops and doctours of the greatest prouince, and nearest to him, whiche were the Britons, to cōmune with thē, into a place whiche vn­tyl this daie is called Augustin zat, About South Hamptō. as ye would saie the powre and strength of Austin, being in the borders of the Vectias, and west Saxons. There he began with brotherly admonition to perswade thē to be at peace, and catholike vnitie with him, and [Page] to communicate with him for Gods sake the laboure of pre­ching the gospell to the heathen of England. For as yet they kept not the Easter sondaye in dew time, but from the. 14. to the. 20. moone. Which compte is concluded in the cōpas of. 84. yeares. They vsed moreouer manie other thinges contrarie to the vnitie of the church. Which when they had ben with longe discours declared, and these men neyther for prayers or exhor­tations, neyther for rebukes or threttes of Austin, and his com­panie would geaue their assent, but rather preferred their own traditions before all other churches whiche throwgh owt the whole worlde agreed with Austin in Christe, then this holie father made an end of so lōge and troblesome stryfe, saying in this wyse. Let vs praye vnto God, Psal. 67. which doth make men all of one minde and accord to dwel in his fathers howse, that he will vowch­safe to signifie vnto vs by some heauenly signes, whiche tra­dition is to be folowed, and by what wayes we must spedely walke to the entrance of his kingdome. Therfore let here be browght forth some sicke body, Our Apostles Faith cōfirmed by a mi­racle. and by whose praiers he shalbe healed, let his fayth be beleaued, and his godly doinge be folo­wed of vs all. To this when his aduersaries had graunted al­thowgh verie vnwillingly, there was presented a certaine blind Englishman. Who being offred to the Briton priestes, when by their ministerie he was not holpen, [...]e coulde be cured, at the length S. Austin compelled by iust, and greate necessitie fel on his knees to the father of our Lord Iesus Christe, beseching him, that he would restore sight to this blinde person, that had lost it, and that by the corporall illumination, and bodely ligh­tning of one man, his spiritual grace mought enkendle light in the hartes of manie faythfull. And forthwith the blynde man sawe: and Austin was praised of the people as a trew precher of all trueth and veritie. Then these Britons confessed in deade, that they vnderstod, that to be the true waye of ryghteousnes, which Austin had preched and shewed thē. But yet they sayde, [Page 50] that they coulde not alter and change their olde customes and ordinances without the consent and licens of their clerges and people. They desyred therefore that they myght haue a seconde Synode of a greater multitude. Whiche when it was appointed to be so, there came by reporte seauen Briton Bisshops, and many other well lerned men speci­ally oute of their greatest monasterie at Bangor, where at that time Dynoth was Abbot. These men being now redie to goe to the forsaide Synode came first to a certaine holy and wise man (which lyued there about an Anchoretes lyfe) to aske his counsel, whether they ought at Austins preaching and exhor­tation leaue their traditions, or no? Who answered them: if he be a mā of God, folow him. But how shal we proue (sayd they) that he is a man of God? The Anchoret answered: our Lord sayth, take ye on yow my yooke, and lerne ye of me. For I am milde, and humble of haerte. Matth. [...]1. Yf therfore this Austin be milde, and hum­ble of harte, it is likely that him selfe beareth the yooke of Christ, and will offer you the same to beare. But if he be curst, and proude, it is certaine, that he is not of God, neither must we much esteme his wordes. Then they enquired againe of him, how they might know whether this Austin were proude, or no? Marry quoth he, prouide ye that he with his compaine come firste to the place of the Synode, or counsell house. The ge­neral [...] ru­le of our Sauiour euil con­strued in a particu­lar case. And if when ye approche nere, he ariseth courteously to you, thinke ye that he is the seruant of Christe, and so heare ye him obediently. But if he despise yow, nor will vouchesafe to ryse at your presence, which are the more in number, let him like­wise be despised of yowe. And truly as this Anchoret bad them, so did they. For it happened that when they came thither S. Austin was alredy there [...] and sate in his chayre. Which when they sawe, straight waye wexing wrothe they noted him of pride, and therfore endeuored to ouerthwarte and gainsaye, what soeuer he proposed. His oracion briefly was thus: Al­though [Page] though (dere brethern) in manie other points ye doe contrarie to our custome, Thre [...] proposed to the B [...]t [...]n or w [...]ch bishop [...]. or rather contrarie to the custome of the vni­uersall churche of Christe, yet not withstanding if ye will in these 3. thinges consent, and obey vnto me: that is, to celebrate the Easter in dew time, to accomplish the ministerie of baptis­me (by which we are borne againe to God) according to the maner of the holie Roman, and Apostolike churche, and last of all to preache with vs to this English natiō the word of our Lord [...]ll your other ceremonies, rites, fashions, and customs though they be contrary to oures, yet we will willingly suffer thē, and be content to beare with thē. But they answered, that they would doe none of the thinges requested, neither would compre him for their Archebishop: sayeng with them selues: A wron­g [...] and [...] ­te surmi­se. Nay, if he would not so muche as rise to vs, truely the more we shoulde now subiecte our selues to him, the more woulde he hereafter despise vs, and set vs at naught. To whome the good man of God S. Austen thretfully proficied, that, if they would not take peace, and be at accord with their brethern, they should receaue and feele warre from their enemies. And yf they wold not preache to the English men the waye of ly­fe, they should suffer at their hande, and by their power the vengeance of death. Which thing in al pointes came so to passe as he forsayed, by the secret working of Gods iudgement. A true prophecy of S. Au­gustin out Apo­stle. For it happened afterward, that the most mighty king of English men Edilfrede (of whome I haue spoken before) gathering a greate armie, made at the citie, which the English men call Legacester, but the Britons better Carlege, a foule slaughter of this vnfaithfull, and naughty people. For being now redy to geue the onset of the fight, when he had spidde their priestes (which came together to praye to God for the souldiers war­ringe) stand a parte from the rest in a sure and safe place, he demaunded, what they were, and to what end they came thi­ther? Now the most parte of these priestes were of the mo­nasterie [Page 51] of Bangor, where was sayde to be so great a num­ber of monkes, The mo­nastery of B [...]gor in wales. that this monasterie being diuided in to seauen companies, with eche companie his seuerall assigned ruler, none of these compaines had lesse then 3. hundred persons, who all did euer lyue by the labour of their owne handes. Manie therefore of them after their 3. dayes fast, came with the rest to thafforsaide armie, to pray for the souldiers: Fasting and pray­ing in schismati­kes auai­leth not. hauing also by them a defendour named Brockmal, who should keape, and preserue them from the weapons and strokes of their enemies, while they were thus ernestly bent to their prayers. This the cause of their comminge thither, when king Edelfrede had vn­derstoode, he sayd: Yf these men crie and call vppon their God against vs, truly although they haue no armoure, yet they fight against vs, who with their wicked wordes, and hatefull curses persecute vs. Therefore he commaunded his souldiers first to assault them. And so he vanquished after, the other parte of this detestable hoste, but yet not without greate losse of his owne men. It is reported, that there were slaine in that warres of them which came to praye, aboute a thousande, and two hun­dred men, and only fiftie to haue escaped by flight. For Brock­male at the first comming of his ennemies fled straight with all his souldiers, and whome he ought to haue defended, lefte them all naked and bare to the strokes of the sworde. So in this manner was fulfilled the prophetie of holye bishop Austin. Who was himself longe before that taken out of this life to the kingdom of heauen. And thus these vngratiouse, and false peo­ple suffred the punishment of temporal death, bicause they had refused, and despised the holsome counsell of perpetuall life, and saluation offered them.

The. 3. Chap.

[Page]IN the yere of thincarnation of our Lord. 604. An. 604. Austin. Ar­chebishop of Britannie consecrated ij. Byshops, Mellite and Iustus. The one, that is, Mellite to preache to the prouince of the Essex and the coun­tre about London. Este Saxons, which are separated from kent with the Tems. And are fast ioyned to the Este sea. Whose chiefe ci­tie is London, of situation nere sette vppon the banckes of the fludde called the Tems [...] a princely mart towne, of manie peo­ple arriuing thither by sea and lande. In the which countrie at that time raygned Sabereth Elberts nefue by his syster Ricula. Although this Sabereth was himselfe vnder the dominion of the same Elbert, who was (as I haue before saide) king ouer all the Englishmen, euen vnto the end of the fludde Humber.

Now as sone as this prouince by the preaching of Mellite had receaued the worde of trueth, Mellite the first bishop of London. S. Paules church. king Elbert builded in the citie of London S. Powles churche, where Mellite, and his succes­sours euer after should haue their bishops see. The other, which was Iustus, Austin ordeined bishop in kent, in a citie of Caun­terbury diocesse, which the Englishmen called Rotchester, by the name of the chiefest citisen, or ruler thereof. Iustus the first Bis­shop of Roche­ster. Which is in distaunce from Caunterbury towne aboute 24. miles westwar­de. In the which citie king Elbert builded S. Andrew the apo­stles churche, and gaue manie goodly and diuers giftes to the bishops of bothe these churches, that is, S. Paules in London, and S. Andrews at Rotchester. Like as he gaue also others to the bishop of Caunterbury. and moreouer he added territories and possessions therto, for the better maintaining of them that ly­ued with these bishops. The de­ath of S. Augustin our apo­stle. After this the derely beloued mā of god holie father Austin died [...] and his bodie was laied by the church of the blessed Apostles Peter and Paule, (of which church I haue made mention before) without the dore therof, bycause it was not yet finished, nor dedicated. But as sone as the churche was dedicated, his body was brought in, and decently buried in the north porche of the same churche.

Wher also wer interred the bodies of all the Archebishops fo­lowing, except ij. only, that is, Theodore and Berthwold. Who­se bodies were layed in the church it selfe, Memories of soules departed. bycause the porche could receiue no more. This church hath almost in the middest of hit an aulter dedicated in the honour of S. Gregory the Po­pe. Agendae eorum. at the whiche aulter euery saterday their memories are solem­nely celebrated by the priest of that place. In the tumbe of this same Austin was writen such and epitaphe as foloweth.

Here lyeth and resteth blessed S. Austin, The epi­taphe vpō S. Augus­tine toū ­be in Ca­unte [...]bu­ry. the first Arche­bisshop of Caunterbury who was sent hether of holye S. Gre­gory Bisshop of Rome, and strengthened of God by working of miracles. VVho conuerted king Elbert and his royaulme from the worshypping of idols to the faith of Christe: and so fulfilling in peace the dayes of his office, he dyed the. 26. of [Page] Maye, in the raygne of the same king Elbert.

The. 4. Chap.

AFter the death of S. Austin Lawrence succeded in the Bysshoprik. Laurence the secōd Archebis­shop of Caunter­bury. Whom S. Austin himselfe while he lyued had ordeyned therto, lest that after he was deade the state of this churche, rude as yet, and lately conuerted mought begin to wauer, and fall, yf hit shuld haue lacked a Pastor and ruler neuer so lytle while. Wherin he folowed the example of the first pastor of the churche, that is, of the moste blessed, and Prince of thappostles S. Peter. who when he had layed at Ro­me the foundation of Christes churche, consecrated Clement for his successor, who had euer before ben his healper in pre­ching the gospell. This Laurence being nowe Archebisshop sawe howe ioylely the fundations of this his churche dyd en­crease, which were wel and strongly layde. And he endeuoured to lyfte vp the same to their perfayte highnes, bothe by often wordes of holie exhortatiō, and also cōtinual exāples of deuou­te and godly workes. And truly he hofully cared not only for the newe churche, wich was now gathered of Englishemē, but also for the churche of the old inhabitantes of Britannie, and of the Scottes too. who harboured in Ireland the next yle to Britanny: for the which people also he laboured as a true pas­tour and prelat. For as sone as he knewe the lyfe and profession of the Scottes in their forenamed cuntrie, to be skarce Ecclesi­asticall, and well ordered in manie pointes (lyke as was the Britons at that tyme in Britannie) specially bycause they cele­brated not the solennitie of Ester in dew tyme, but (as I haue before shewed) thowght that they must obserue and celebrate the daye of our Lords rresurectiō from the. 4. mone to the. 20. he, Our first Christen I saye with the other Bysshops wrote vnto them an ex­horting [Page 53] epistle, Bishops labour to reconcile the Scotts from their schisme to the Catholi­ke vnit [...] beseching and praying them to receaue and ke­pe the societe of peace, and vnitie of Catholike obseruation, with that churche of Christe which is spredde ouer all the whole wordle. The beginning of this epistle was suche: To our derest beloued brethern the Bysshops and Abbottes throwgh out all Scotland, Laurence, Mellite and Iustus Bysshops, and seruantes to them that serue God greating. VVhen as the see Apostolique The see Aposto­like. (ac­cording to thaccustomable maner therof to send into all places of the wordle) directed and sent vs vnto these west quarters, to preache the word of God to paynim people and to hethen men, it happed, vs to entre into this yle which is called Britannie. VVhere thinking that all that dyd beare the name of Christen men walked according to the customed waye of the vniuer sall churche, we honored with greate reuerence as wel the Britons, as the Scottes. But after we had wel proued and tryed the Britons to swarue from the same, we yet iudged the Scottes for better men. Marye nowe we haue lerned by Bysshop Dagamus com­ming to this before mentioned yland, and we doe vnderstand by the Abbot Columban of Fraunce, that the Scottes do nothing differ from the Britons in their cōuersation. For Bysshop Dagamus coming to vs, wold not only not eate with vs, but not so muche as eate his meate in that house where we were. &ce. This Laurēce with the other Bys­shops, sent also letters worthie and mete for his degree, to the Briton priestes. With which letters he hofully sowght and ear­nestly laboured to confirme and strenghthen thē in the catho­like vnitie: but how muche he hath auailed therin these present dayes do now well declare. About this tyme came Mellite bysshop of London to Rome, Mellite the first B. of London tra­uaileth to the Pope for in­structiōs. &c. there to commune and counsell with the Apostolike Pope Boniface for necessarie causes of the the English churche. And when as this right reuerent Pope had called a Synode of the Bishops of Italy, to appointe some order, as concerning the life of monkes, and their quiet state, Mellite him selfe sate amongest them, the 8. yeare of the raigne of Focas the Emperour, the 13. Indiction, and the 27. daye [Page] of February, that what thing so euer were regularly decreed the re he also subscribing therunto might confirme them with his authorite, and returning to Britannie might bringe them with him to the English churche, as precepts and rules to be kept, and obserued. As also beside these rules, certain epistles which the same Bishop of Rome wrote, and directed to the derely be­loued in Christe, Archebishop Laurence, and all the clergy: and with other letters which he wrote likewise to king Elbert, and all the English men. This is the same Boniface which was the 4. Bishop of Rome after S. Gregory. Who by ernest suit obtai­ned a temple of the Emperour Focas for the Christians. Which temple of auncient time was euer called by a Greke name Pantheon, as who wold saye, the temple of all Goddes. Out of which temple this Boniface casting forth all filthines, and purging hit cleane, This church stan [...]eth in Rome at this daye, and is called S. Ma [...]ia rotunda. made a church therof in the honour of our ladie the blessed mother of God, and all the holy martyres of Christe, that the number of diuels being shutte out thence, the blessed companie of Saintes might haue there a perpetuall memorie.

The. 5. Chap.

IN the yeare of thincarnation of our Lorde 613. An. 613. (which was the 21. after that bishop Austen, aud his compaine were sent to the English nation to preache) Elbert king of kent after his temporall reigne, which he had kept most gloriously the space of 56. yeares, entred into eternall blisse of the kingdome of heauen. Who was the third king of the English men, and reyned our all the South prouinces, The first English kinges of Britanny. Suss [...]x and Hāp­shere. which are separated from the North by the fludde Humber, and the borders adioyning therto. But he was the first of all the kinges that entred in to the kingdome of heauen. For the first English king, was Elli king of the South Saxons, the second Celin king of the VVest [Page 54] Saxons whome they called Cewlin. The third, as we haue sayde, 2 was Elbert king of Kēt. The west coūtrie suffolck, nortfolck and Cā ­bridgshere. After him the fourth was Redualt king 3 of the Este English. Who while king Elbert yet liued, was chief gouerner of his countrie, and royalme vnder him. The fy­ueth was Edwine, kinge of Northūberland, that is, king of all 3 the inhabitants about the north parte of the fludd Hūber. This 5 king being a prince of greater powre thē all other that ruled in Britannie, raigned both ouer the English men, and Britons to, except the people of Kent, and added moreouer to the English dominions and kingdome, the Briton Ilandes called Meuanie, which lye betwex Ireland and Britannie. The sixth was Os­wald king also of Northūberland a most Christen prince. Whose dominions were as large. The seuenth was Oswy his brother, keping the kingdome almost within equall boundes for a certaine time. But after, he cōquered for the most part the Pictes and Scotte; mē which dwelled in the North quarters of Britāny: and made thē tributarie. But we wil speak of that here after. King Elbert died the 24. day of February, the 2. yere, after that he had receiued the faith, being ful past: and is layde in S. Martins porch, within the church of the blessed Apostels Peter and Paul, wher also Quene Bertha is buried. Which king beside other his deades that he boūtefully bestowed vpō his subiectes, gaue and appointed them by the coūsel of wise mē certaine la­wes and iudicial decrees according to thexāple of the Romans: which being writē in the English tōgue are vntil this day kept of thē and as occasiō serueth practised. Tempo­rall awes o [...] kinge [...] the [...] chri­sten kin­ge of kent. In which his lawes and decrees he first and chiefly ordeined, what amends he ought to make, which had by thefte taken away anie thinge from the churches, bishops, or other orders. Wherein the king prouided a safegard, aud surtie for them, whom, and whose doctrine he had now receiued. This Elbert was the son of Irminrike whose father was Octa, and Octaes father Orrich, called also Oiske. Of whom the kinges of kēt are wont to be called Ois­kinges. [Page] This Orriches fathers name was Hengist, who with his Oiske being sent for of Vortiger, first entred into Bri­tannie, as I haue shewed before.

But after the death of Elbert, when Eadbald his sonne had ta­ken on him the rule of the royalme, he greately hindered, and dammaged there the younge springes and tender encreases of the churche. For he would not only not accept and main­teyne the faith of Christ, but he was also polluted and defiled with suche a fornication, as the Apostle witnesseth neuer to haue ben heard of amongest the gentils, which is, that he had married his fathers wife. With which ij. heynouse factes he gaue occasion to his subiectes to returne to their former filthe and vomit, Reuolting from the faith in kent. which vnder his fathers raigne or for fauour or fea­re of the king had yelded to the lawes of Christen faith and chastite. But the scourges of God, and vengaunce from hea­uen wanted not, to the punishing and correcting of this vn­faithfull kinge. For he was plaged with often frensy of minde, and raging fury of an vncleane sprite. Vengeaū ­ce from God. Nowe besides all this the death also of king Sabareth, king of the Este Saxons muche encreased the trouble, and persecution of the churche. Who de­parting hence to the euerlasting kingdome of heauen, left his iij. sonnes remaining yet paynims, heyres of his temporall kingdome in earth. After the death of their father they began straightwaie and openly to folowe idolatrie, which while their father liued, they semed somewhat to haue relented: geuing al­so free licence to al their subiects to worship idols. These prin­ces on a certaine time when they sawe the bisshop in the chur­che, The peo­ple do cōmunicat [...] Masse. after he had celebrated the solemnites of the masse geaue the people the sacrament, being puffed vpp with barbarouse, and rude folie, saide (as the common reporte is) thus vnto him: Why doest thou not geaue vs also some of that white breade, which thou diddest geue our father Saba, (for so they were wont to call their father Sabareth) and which thou doest not [Page 55] yet cease to geaue the people in the churche? To whome he answered: Yf ye wil be washed in that holsome font, whe­rein your father was, ye maye likewise eate of this blessed brea­de, whereof he was partakener. But if ye contemne the laue­torie of life, ye can in no wise taste the breade of life. The bles­sed sacra­ment, bread of life. We will not (said they) enter into this font of water, for we knowe we haue no nede thereof. But yet neuertheles we will eate of that breade. And when they had ben often and ernestly warned off the bishop, that it could not be, that without holy purging, and clensing by baptisme any man might communicate of this most holie oblation, they at last in their furie and rage sayde to the bishop: well, if thou wilt not consent to vs in so smalle a matter as we aske of the, thou shalt not hensforth abide in our prouince and dominions. And straightway they expelled him. Commaunding him, Mellit the first Chri­sten bis­hop of London expelled from thē ­ce. and all his companie to depart their roy­alme. Who being expelled thence went into kent, to common there with Laurence, and Iustus his fellow bishops, what were best to be done in this case. And by cōmon consent it was con­cluded, that better it were for them all, to returne into their countries, and there to serue God with a free minde, and quiet conscience, then to abide with those barbarouse men, or liue amongest such rebelles of the faith, without all fruit or profit. Therfore Mellite, and Iustus departed first, and came to the coastes of Fraunce purposing there to expecte, and attende for the issue of these matters. Reuoltig from the faith in London [...] So shortly after, these kinges, which had driuen from them this preacher of trueth fell freely to idolatrie, and worshipping of diuells. But yet not without the vengeance of God. For on a time waging battaile against the Genissans, they with their whole armie were slaine. The ven­geaūce of God en­suing. But al­though the authors of this misscheffe were thus destroied, yet could not the common people ons stirred to naughtynes be a­mended, and reuoked to the simplicite of faith, and charite, which is in Christ.

The. 6. Chap.

WHen Laurence was now ready to forsake Bri­tannie, and goe after Mellite and Iustus, he commaunded the night before he went, his bed to be brought forth, and layed in S. Peter, and Paules churche, of which churche we ha­ue oftentimes spoken. Where, when after ma­nie his praiers, and teares powred out to God for the state of the church, reposing his body to rest, and sleaping in his bed­de, the blessed Apostle S. Peter appeared to him: who scourging him with sharp stripes a greate while in the close and secret night, chalenged him with Apostolicall auctorite, and asked, why he would forsake the flocke, which he himselfe had com­mitted vnto him? and to what shepeherd, renning now awa­ye, he would leaue the sheape of Christe besette in the mid­dest of wolfes. Hast thou, quoth he, forgotte myne exam­ple, who for the lytle ones of Christe, which he commen­ded to me in witnes and token of his loue, dyd suffer fet­ters, strypes, enprisoninges, afflictions, and att the laste death it selfe, yea the death of the crosse, by infidels, and the enemies of Christe, that I mought be crowned with him? By these S. Peters strypes, and with these his exhortations Law­rence the seruant of Iesus Christe being styrred vp, and enco­uraged, came boldly to the king erly in the morning, and loo­sing his garment shewed him, how sore he was beaten, and pitifully his flesh was torne. The king amased therat meruay­led much with himselfe. And enquyred who durst be so bold as to whyp and scourge such a man, as this Lawrence was. But as sone as he had heard, that for his owne healthes sake and salua­tion this bysshop had suffred so greueouse beatinges, yea and that of the Apostle of Christe, he feared much. And afterward [Page 56] abandoning all worship and honour of ydols, renouncinge al­so his vnlauful mariage he embraced the fayth of Christe. and being baptised he endeuored to keape and mayntaine the state of the churche in all pointes to his vttermoste power. Moreo­ver he sent into Fraunce, and called home Mellite and Iustus commaunding them to returne to their churches and freely in­structe their flock. Thus the yeare after their departure they returned againe, Iustus to Rochester, where he was bishop. But as for Mellite the Lōdoners wold not receaue, although he was their bysshop, chosing rather, to obey idolatrouse bysshops then him. And truly king Edbald was not a Prince of so greate power and strenght as was his father, that he might restore this bysshopp to his churche notwithstanding the paynim Londi­ners resistaunce, Kent re­turneth to the faith. but for his owne part, and all his subiectes, frō the daye, that he was conuerted to our Lord, he submitted himselfe to the precepts of God. Moreouer he buylt a chap­pell in the honour of our ladie the blessed mother of God within the monasterie of S. Peter head of thappostles. Which chappell Mellite the Archebisshop consecrated.

The. 7. Chap.

FOr in the raygne of this king Edbald the holye Arche­bishop Laurence departing hence to the kyngdome of heauen, and being buryed, the seuenth daye of Februarie in the churche and monasterie of S. Peter thappostle fast by his predecessour Austin, Mellite who was bishopp of London, sate in the See of Caunterbury churche, third Archebysshopp after S. Austin: when as Iustus was yet a lyue, and bishopp of Rochester. Which ij. Prelates because they dyd rule and gouer­ne the English churche with greate labour, and diligence, re­ceiued eftsoones exhorting epistles from Boniface Bysshop of the Roman and Apostolique see. Who after Dersd [...]dit (other­wise [Page] wise called Theodatus) gouuerned the Church in the yeare of our lord 618. An. 618. Mellite was often troubled with infirmities of the bodie, and muche greaued with the gowte, yet notwith­standing euer hole and sounde of mynde. Who passing ouer spedely all erthly thinges, hyed him fast to the blysse of heauen which is euer to be beleued, euer to be wysshed for, and euer to be sowght for. He was also noble by byrth, but muche more noble for the excellencie of his mynde. I will reherse one to­ken of his vertue, by which a man maye easely gesse the rest. When vppon a certaine tyme the citie of Caunterbury by ne­gligence was takē with fyre, and began to waste and consume awaye by muche encreasing of the flames, so that no helpe of man, no castinges of water theron was able to quēche or staye it, the greatest parte of the citie being at length nere burnt and the furiouse flashes extending them selues euen to the Bys­shops place, this good bysshop seing mans healpe now to fayle, and trusting only in the ayde and succoure of God, commaun­dyd that the myght be carryed out of his howse and sette against these fierce flawes of fyre percing and flyeng all rounde abou­te. Now where the greatest rage of this burning was, there was the place of martyrdome of the. 4. hollie crouned Saintes. Martyrium heat orum quatuor Coronato­rum. Whan then the byshop by his seruantes was brought forth, and sette in this place, here he began withe prayer, The prai­er of the righteous man much a­uaileth. Iacob. 5. sycke as he was, to dryue awaye the peryll of fyre: which the stowght strength of stronge men with muche labour could not before bryng to passe. And beholde the wynde that blew frō the Southe wher­by this fire was first kendled and blasted abrode, now sodenly bent against the Southe, first tēpered his blastes, for feare of hur­ting the places ouerryght in thother side, and after quyte quen­ching the flames, ceasing, and extinguisshing the fyre, made all calme and wel againe. And truly this good man of God, which dyd feruently alwaye burne with the fyre of inwarde charite, and was wont with his often prayers, and hollie exhortations [Page 57] to dryue from himselfe and al his, the daunger of ghostly tem­tations, and trowble by spryghtes of the ayre, might now iustly preuaile against the wynde, and easely cease these worldy fla­mes, and obtayne that they hurted nor him, nor his: Who after he had ruled the churche. v. yeares deceased hence to heauen, in the raygne of king Edbald and is buryed with his predeces­sours in the oftmentioned monasterie, and churche of S. Peter, At the Augusti­nes [...]n Caunter­bury. the yeare of our Lord. 624. and the. 22. daye of Februarie.

The. 8. Chapter.

TO whome Iustus succeded inmediatly in the Byshop­rike, who was Bysshopp of Rotchester. Ouer whiche church he appointed for him Romanus, and consecra­ted him Byshop. Auth [...]ri­te from [...] Rome to make Byshops. For nowe had Iustus receyued authoritie to ordeyne Byshops, from the hygh Byshop Boniface, successour of Deusdedit, as we saied before. The forme of which authorite is as foloweth: To our derest beloued brother Iustus, Boniface sendeth greating. A letter of Pope Bon [...]ace to Iustus the. iiij. Archeb. of Cau [...] terb. How godly, and how ernestly yow haue, dere brother, laboured for the Gospell of Christ, not only the tenour of your epistle directed vnto vs, but also the perfection, and end of your doinges, haue well and fully declared. For al­mightie God hath not forsaken eyther the glorie of his name, or the fruyte of your labour. Wheras himselfe faythfully ha [...]h promised the prechers of his Gospell, sayng: Mattb. 2 [...]. Behold I am with yow alwayes euen vnto the end of the wordle. Which thing espe­cially his clemencie hath shewed in this your ministerie, ope­ning the hartes of the gentiles, to receyue the singular myste­rie of your preching. For he hath made moste honorable the state of your dignitie by his grace and goodnes, while that himselfe hath prepared you so fertell fruytes vsing moste pro­uidently his talentes committed to yowe, geauing yowe this gyfte, that yowe may now assigne and shewe whole countries [Page] plentifully multiplyed in the fayth by yow. And this is geauen you in recompence, bycause you persisted continually in this ministerie of preching appointed to yowe, looking with law­dable pacience, for the redemption of that people to whome yow were sent, and that they might geate some good by your merytes, and labour: whose saluation is nowe begonne wyt­nessing our Lord, sayeng: [...] atth. 10. He that shall stand, and perseuere to the end, he it is that shalbe saued. Ye are therfore saued by the hope of patience, and by the vertue of longe suffring, so that now the hartes of infidels being purged, and healed from their naturall, and superstitiouse desease may receyue the mercye of their Sauiour. For after we had read the letters of oure dere son king Adelwald, we vnderstode with what greate lerning, and instruction of holy scrypture yow haue browght him, to the belefe of thundowbted faithe, and trewly conuerted him to Christe. Wheruppon we presuming and putting sure affi­aunce in the greate mercie of God, doe hope, and beleaue, that not only king Adelwaldes subiectes, but also all the next dwel­lers and inhabitauntes abowt him shall receiue by your pre­ching parfect saluation, and life euerlasting. To the entent that as it is writen: the reward of your p [...]rfit and ended worke, be geuen yowe from our Lorde, the geauer of all good thinges. And at the length the vniuersall confession of all nations, receiuing the veritie of Christian fayth, maye manifestly declare, Psal. 8. that their sounde hath gon for the ouer all the earth, and their wordes euen to the vttermost partes of all the wordle. Wherfore of our bounte­ousnes we haue sent yow by the bearers of our present letters a palle. Which we geue yow lycence to vse only in the celebra­tion of the moste holy mysteries: graunting yow moreouer by the grace, and mercye of our Lorde, the ordeyning of Bishops, when occasion shall require. For so the gospell of Christe by the preching of manye, maye the better be spredd ouer all na­tions, that be not yet conuerted. Let therefore your brotherly [Page 58] charite keape with a pure minde, and sincere intention this authorite, which it hath nowe receiued by the bountifulnes of the see Apostolique. In remembrance and token whereof yowe shall here receiue, to your vse as prelat there, this Robe which we send you. It remaineth that calling continu­ally for the mercye, and grace of our Lorde, you endeuoure to be such a man, as maie vse the rewarde of this our graunted, and geauen autorite worthelye, and not to anye daunger, or losse of sowles: but rather that yow maye be able to shewe, and present thesame hereafter, before the iudgement seate of the hiest, and most assured Iudge to come, with the gaine of manie sowles to God. Who keape and preserue yow alwayes in heal­the most derely beloued brother.

The. 9. Chapter.

ABout this time the people also of Northumberlande (that is, the English men which dwelled towarde the Northsyde of the fludde Humber) receiued together with their king Edwyne, the worde of faith by the preching of Pauline, of whome I haue sumwhat spoken aboue. To the which king in a good abodement of receiuing the faithe was graunted both possibilite of the kingdome of heauen, and also greater poure by thincrease of his kingdome on earthe. For he had subdued all the coastes of Britannie, whersoeuer anie pro­uinces or of Englishmen or Britons were inhabited: which thing no one kinge of English men had done before him. Hebride [...] Insulae. Moreouer he added (as we haue shewed before) the Meuian yles to the Englishe kingdome. Of which yles the first that is nerest the South, and in situation larger, and for the plentifulnes of corne more fertyle, hath dwelling rome for the number of. 960. families to the estimate of English men. The seconde hath spa­ce [Page] of grounde but for 300. tenements, or somwhat more. Now the occasion that these peoples came to the faith, was suche: The before named king Edwine was ioyned in affinite to the kinge of kent, by the marriage of Ladie Edelburge, otherwise called Tate, daughter to king Elbert. Which Ladie when king Edwine woed sending thether his embassadours, answer was geuen by her hrother Edbald then king of Kent, that it was not lawfull for a Christian woman, and virgin to be maried, or spoused to a paynime, leste the faith and sacramente of the king of heauen might be profaned by the companie of suche a king as knew not the trew worshipping of God. Which answer when the embassadours brought backe to kinge Edwine he promised, that in anie case he wold doe nothing that shuld be contrarie to the Christian faith, which this virgin professed, but rather permitte that she with all the men and women, pri­estes or seruāts which came with her, shuld keape and obserue after the Christiās maner their faith, and customes of their reli­gion. Neither did he denie, but that himselfe also would receaue the same religion, so that after the examination of wise men, it were founde more holie then his, and meter for God. Then vppon these conditions this virgin was promised, and sent also vnto kinge Edwine. And according to appointment made the man of God Paulinus was ordained Bishop, and chosen to goe with her, to confirme her, and her companie, that they might not be polluted with the felowship of painimes. Who did so by his daylie exhortations, and ministringe the blessed sacramē ­te vnto thē. This Paulinus was made bishop by Iustus tharch­bishop of Caunterbury aboute the 21. daye of Iulie, the yeare of our Lorde. 625. An. 625. Being ordained he is directed in company with the aboue mentioned virgin vnto king Edwine, as if he had ben her bodely compagnion: but the vertuous bishop, entended wholly in his harte nought els then to call that countrie, to which he wēt, to thacknowleadging of the truth, that according [Page 59] to the sayeng of the Apostle, 2. Cor. 11. he might exhibet, and present hit as a chaste virgin to the true and only spouse, which is Christe. When he was now commen into this countrie, with the healpe and ayde of God he laboured ernestly to keape them, which came with him, from falling frō their faith. And sought also how he might possibly conuert by preching some of those painims to faith, and grace. But as the Apostle saith: Although he lōg laboured in preching the word of our Lord to them, 2. Cor. 4. yet the God of this worl­de so blinded the hartes of th [...]s [...] infidels, that the light of the gospell, and the glorie of Christe could not shyne before them. The yeare folowing, there came into this cuntrie a desperate ruffian named Ewmere: sent thither by Euichelme kinge of the west Saxons. A traite­rous fa­cte. Who entending to dispatche kinge Edwine both of his kingdome, and life to, brought priuely vnder his garment a double egged short swerd, to this entent dip­ped in poyson, that if the stroke of the swerde were not for­ceable enough to kill the king out of hand, yet it might be he­alped forward with the infection of the poison. He came therfore on Ester Sondaye vnto the king, who laye at the ry­uer Deruent, where was the courte then. He entred ther in­to the palace as an embassadour, which had earnest message from his prince, and when with craftie speache he had a litle made the prince attent to his fained embassaye, he steppeth forth sodenly, and drawing his swerd from vnder his garment flew to the kinge. Exāple of a trusty subiect. Which when Lilla, the kinges moste faith­ful seruant sawe, and hauing no buckler readie at hand where­with he might defend the king from present deathe, stept straightwaie with his owne bodie betwen the kinge, and the stroke. But this murderer strooke his swerd so farre, and feercely in them bothe, that through the bodie of this seruaunt now quight slayne, he wounded the king himselfe greuously. Which thing when he had thus donne, being straightwaye be­sette with the weapons of the kinges garde, euen in that tu­mult [Page] to, with the same bluddy swerd he slewe an other, who­se name was Fordhere. Now it happened, that the same night of holye Ester Sonday, the Quene brought furth, and was deli­uered of a daughter, whose name was Eanfled. For the which childe when the king in presence of the bishop Pauline gaue thankes to his Goddes: the bishop contra [...]ie wise began to prai­se, and geaue thankes to our Lorde Christe, and sayde to the kinge certainly, that he had obtained by his prayers of Chri­ste, that the Quene might be deliuered safely, and without gre­ate griefe. With which his wordes the king being much de­lyted, promised that he would renounce all idols, and euer af­ter serue Christe, if so be that Christe would nowe graunte him his life, and health, and victorie also in his warres, whiche he purposed to haue against this king Euichelme, who had sent in such sorte this Ruffian, and manqueller, that had wo­unded him. And in pledge of perfourming this his promise he assigned and graunted to bishop Pauline this his daughter, to be Christened. Who was baptised first of all the Northum­berlannes, The first Christe­ning of English­men in North [...]mberland. with xij. other of the kinges familie vpon whitson­daye folowing. At which time the king also being recouered of his wounde, that he had lately taken, made an armie, and marched forth against the West Saxons, at the whi­che battayle he slewe, or els tooke presonners all them whome he vnderstoode to haue conspired to his deathe. So retour­ning home to his countrie victour, and conquerour, yet would he not by and by, or without farder counsell receiue the Chri­stian faithe: although truly he worshipped not idols from that daye, that he promised he would serue Christe. But sought euer after diligently of the right reuerend father Pauline the reason, and trade of faithe, and conferred with his counsellers and nobles, whom he knew to be wisest, what were best, as they thought, to be done in these matters. And moreouer (as he was by nature a very wyse man) sitting oftentymes alone. [Page 60] for a great space, in muche sylence of outward voyce, but in his inward thought commoning with himselfe, he discussed, and debated in his mind dyuersly, what he should doe in this case, and what religion were best to be folowed.

The. 10. Chap.

ANd beholde in the middest of these cogitations, he happely receiued from Boniface bishop of the see Apo­stolique letters exhorting him to the faith. The copie of which is suche: To the most puissant prince Edwine king of the Englishmen Boniface Bishop, and seruant to them that serue God &c. Althowgh the hye secret powre of Gods diuinitie can not be expressed by wordes, A letter of Pope Boniface to kings Edwin exhorting him to the faith. or speache of man (for it consisteth by the greatnes therof, of so vnspeakable, and so vnserchable an eternitie, that no force nor strength of wytte is able to comprise or compasse, how great it is,) Yet for as muche as the goodnes of God, opening the gates of our hartes to the know­lege of him, dothe mercifully poore into mens myndes by se­cret inspiration suche thinges as he will shalbe spoken of him­selfe: we haue thought good to extēde our priestly care and deu­tie, in vttering vnto yow the riche store of our Christē belefe, that bringing lykewyse vnto your vnderstanding, Matt. 28. the gospell of Christe, which he commaunded to be preched to all nati­ons, we myght brinche vnto you the cuppe of life and saluatiō. The goodnes therfore of the hyghest maiestie of God, (who with his only worde, and commaundement hath made, and created all thinges, the heauen, the earthe, the sea, and all that in them is, setting a decent order wherin they shuld consiste) by the counsell of his coeternall worde, and the vnitie of the holie ghoste, Genes. 1. &. 2. made man of a peece of earth to his owne image and lyknes, and gaue him moreouer suche a prerogatiue of excel­lencie, that he preferred him and set him ruler ouer all his other [Page] creatures, assuring him beside of an euerlasting perpetuite, so that he kept the bounde of his commaundements. This God the father, the sonne, and the holie ghoste, which is the inse­parable Trinite, all mankind from the Este to the weste wors­shippeth with holsome confession, and adoreth with a sure faythe, as the creator of all thinges and their maker. To the which God yea the hye honours of Empire, and the puissant powres on earth are lowly subiecte, bycause by his only orde­nance and disposing, all kingdoms be geauen and graunted. Whose mercifull goodnes encreasing alwayes, and ayding eche his creatures, hath vouche safed most merueylously to enken­dle with the heate aud feruour of the holie ghost the cold har­tes of those nations which enhabite the vttermost partes of the earthe, that they also mought knowe him, and beleaue in him. For we thinke your hyghnes hath fully heard, and vnderstan­deth by this tyme (the cuntrie lyeng so nere) howe our Re­demer of his mercie hath wrought wonderfully in the illumi­ning of the most excellent Prince our dere sonne, kinge Audu­bald, and all his subiectes. And we with a certaine longlooking of heauenly hoope, trust, that the lyke miracle and gratiouse gyfte shalbe geauen to yowe also from God aboue, and speci­ally wheras we vnderstande the Souerayne Ladie your wyfe (who is a parte of your bodie) to be illumenyd with the hope of eternall lyfe by the regeneration of holie baptisme. Wher­fore we haue thought it good to exhorte yowe in these our present letters most ernestly, and with all affection of inward charite, that abandoning all idoles, detesting the worsshipp and honour of them, forsaking the fond foolishnes of your Goddes temples, and despising the deceytfull entisementes of your false sothsayinges, ye wyll now beleue in God the father Al­myghtie, and his sonne Iesus Christe, and in the holie ghoste: that beleuing so, ye maye be absolued, and loosed by the working powre of this blessed, and inseparable Trinite, from [Page 61] the bondes and captiuite of the dyuel, and herafter be made partakener of lyfe euerlastinge. Now yf ye long to knowe in how great fault, and offence they are, which worshyppe idols, and embrace the wicked superstition of them, thexamples of their destroying and perditiō (which are estemed as Gods) can sufficiently informe yow, of whome king Dauid in his psal­mes sayth thus: Psal. 95. All the Godes of the gentyles are dyuels but our Lorde hath made the heauens. And agayne: They haue eyes, and see not: they haue eares, and heare not: they haue noses, and smell not: they haue handes, ans feele not: they haue feete and walke not. Therfore all suche are made like vnto them, as do put anie hope or confidence in them. For how can they haue vertue or powre to healpe anie man, which are made of a corruptible matter, and wrowght by the hādes of your inferiours, and subiectes? And how culd thei get anie abilite to hurt, or healpe, wheras mans arte and crafte only, hath applyed a deadly similitude, and lykenes of a bodie to thē: who (were they not moued by yowe) themselfe coulde neuer waggene walke, but lyke a stone set fast in one place, so are they buylded vpp: hauing no vnderstanding in the wordle but be dull with insensiblenes hitselfe, and starcke de­ade. Therfore we can not by any discretion and iugement finde owte, vppon what blindnes, and deceite of minde, ye worshipp, and obey those Godes, to whome your owne selues haue geauen the image, and representance of a bodie. Yt be­houeth you then, to receiue nowe the signe of that holie crosse by which mankinde was redemed: and execrating all dange­rous deceites of the dyuell, shake from your hart his subtiltie, and guyle, who euer maliceth, and enuyeth at the workes of Godes goodnes. Yt behoueth yowe also to set handes on these Godes, which hetherto ye haue made your selfe of one metal or other. Ye must, I saye, teare thē, rent them, and squas­she them to peeces. For the verie dissoluing and breaking of them, that neuer had lyue sprite, or breathe in them, nor could [Page] not by any meanes take of their makers sense, and feeling, the breaking, I saye, of them shall playnly shew yow, that in deade it was nothing at all, which yow haue hitherto so reuerently worshipped. Wheras yow are your selfe far better, then they be. For yow haue receiued of our Lorde a lyue sprite: and Almightie God hath browght yow, althowgh by manie ages, and diuers degrees, and kindreds, from the stocke of the first man Adam. Whome God himselfe made, and gaue life vn­to. Come yow therfore to the acknowleging of him, that hath created yow, that hath breathed into yow the sprite of life, that for your redēption hath sent his only begotten sonne, who should take yow owt of originall sinne, and reward yow after, with the ioyes of heauen, being now delyuered from the diuels powre, and malice. Receiue ye therfore the wordes of the prechers, and harken to the gospell of God whiche they shew yow: that beleuing, as we haue alredie sayde in God the father, and Iesus Christ his sonne, and in the holie Ghost, that blessed, and inseparable Trinite, forsaking al honour and wor­shipp to diuels, and expelling from yow the ernest entising of that poysoned, and your most deceytfull enemie, ye maye be borne againe by water, and the holie ghost, and by the only healpe, and bountifulnes of God, dwell with God (in whome ye shall beleaue) in all brightnes of euerlasting glorie. And here we haue sent yow the blessing of S. Peter heade of thapo­stels, and your good guide, and gouernour: that is, a sherte laide with gold, and a cloke of the finest sorte we haue from Ancy­ra. Which we beseche your hyghnes to acept with so good a hart, and will, as ye vnderstande it is sent from vs.

The. 11. Chap.

THis bishop sent also letters to the Quene. And the tran­script of that epistle, which this holie and Apostolike Pope Boniface directed from Rome to Quene Edel­burge [Page 62] wyfe to kinge Edwyne was suche. A letter of Pope Boniface vnto E­delburge Quene of [...]ort­humber­berland. To the most high and veriuous Princesse Quene Edelburge, his dere daughter, bishop Boni­face seruant to thē that serue God. The boūtifulnes of our redemer by his greate prouidence, hath offred mankinde (whome by the shedding of his owne pretiouse bloude he hath deliuered from the bonde, and captiuite of the dyuel) sundry waies, and manie healpes, by which they might be saued: insinuating by diuers, meanes into the mindes of gentiles the knowledge of his na­me: that therby they might be Christened, and acknowledge their creatour. Which thinge that it hath ben by the gifte of God bestowed on your honour, the mysticall regeneration of your purifying in baptisme doth plainly declare. And truly our hart hath ioyfully reioysed for this greate benefite of our Lor­des bountefulnes to yow: who hath vouchesafed to enkendle a sparke of right religiō in you being now cōuerted to him, that therby he might after easely enflame with the loue and know­leadg of him self, the harte and mindes not only of your most renomed, and dere husbād, but also of al your subiectes. For we haue lerned by thē which came to declare vnto vs the laudable conuersion of our most gratious, and wel beloued son kinge Audubald, that your honour also (after ye had receiued the wō ­derful sacramēt and veryte of Christiā faith) do shyne and ex­cel in good workes, and such as be euer pleasaūt in the sight of God. Therfore let your highnes refraine alwaies, and diligētly kepe you self from worshipping of idols frō thalluremēte of tē ­ples and from fond south saynges. And so persisting with a sure and vnchāgeable deuotiō in the loue of your redemer watch ye and labour, neuer ceassing to bestow your paines cōtinually to thēcrease, and enlarging of Christiā faith. For when as for our fatherly charite we had enquired sumwhat of the state of you­re derely beloued husband, we vnderstoode that he serued and obeyed so far furth to the abomination of idolatrie, that he wold not yet shewe anie obedience, or geue eare to the voice [Page] and counsell of Gods preachers, which newes was vnto vs no small griefe, that a parte of your owne bodie shulde remaine in this sorte alienated from knowledge of the highest, and the in­separable holy Trinite: wherefore as becometh a father to doe, we haue differred no lenger to send vnto you (our daughter in Christe Iesu) our good counsell and frendfull warninge. Ex­horting you that whereas ye are now your selfe endued with Gods grace, and diuine inspiration, ye differ not henceforth to be instant at all times, warning him in season, or out of season, and still calling on him, vntill he also by the healping hand of our Lord, and Sauiour Iesus Christe may be coupled with you in the number of Christians: that you may so much the better, and with a surer bond of societe accōpany him, and hold the la­wes and rightes of wedlock with him. [...]. 2. For it is writē: They shalbe ij. in one fleshe. and how can it be sayd, that there is vnite of con­iunction betwene yowe, yf your husband by the darknes of de­testable errour shall abide still alienated from the brightnes of your faith? Ceasse not therfore to aske with continuall prayer of the greate mercie, and longe suffringe of our Lorde, the be­nefite of his illumining, and conuersion, that whom the knotte of carnall affection hath made now as one bodie, those also the vnitie of faith may preserue in perpetuall societe after their de­departure out of this life. Be you then instant most vertuous daughter, and with endeuour hasten spedely to mollefie the hardnes of his harte with godly remembraunces, and diui­ne precepts. Shew him plainly how excellēt a misterie it is that you by beleuing haue your self obtained. And how meruailous a rewarde you shall haue hereafter, bicause yow are nowe rege­nerat by baptisme. Enflame his colde stony harte with ofte ex­pressing the manyfolde graces of the holy ghost. That, he settinge a side by suche often exhortations this bodely and earthly worshipping of Idols, the heate, and warmeth of di­uine, and heauenly faith maye inflame his vnderstandinge. [Page 63] That it maye truly appere to be fullfilled in you, which is spo­ken in holy scripture. 1. Cor. 7. The infidel and vnbeleuing man, shal be saued by the faithfull and beleauing woman. For vnto this end you haue your selfe receiued mercye of our Lorde, and fauour, that you should render, and yelde vnto him as your Redemer, the multiplied fruyte of your fayth, and other good giftes, which he hath credited to you. Which thinge that you may fulfill by the gratiouse healp of his goodnes, we cease not to aske with our daylie prayers. In these therfore our premises she­wing you the deutye of our fatherly loue, and charite we ex­horte you, that hauing the opportunitie of a bearer, ye wil spe­dely declare vnto vs those thinges, which the myghtie powre of God shall vouchesafe to worke merueylously by you in the conuersion of your husband, and al your subiectes. That we (which carefully long, and hartely looke for happy newes of the saluation of you, and all yours) by this your tydinges may be comforted, and made glad, and perfectly knowing the light and brightenes of Gods fauour and mercie to shyne amongest you, we maie with ioyfull confession geaue full, and whole thankes to God the geauer of all good thinges, and to blessed S. Peter the chefest of his Apostles. In the meane time we haue here sent you the blessing of S. Peter your patrone, and hea­de of the apostles. That is a looking glasse set in siluer, and a combe of yuery gilted with golde. Which we praie your goodnes as well to accept, as ye vnderstand it is sent vnto you.

The. 12. Chap.

THus much did Pope Boniface by his letters, for the conuerting of king Edwine, and all his countrie, which king was also well holpen, and almost forced to re­ceaue the faithe, and marke diligently the holesome preceptes [Page] of Christian doctrine by an oracle, and vision from hea­uen. Which the goodnes of God vowchesafed to shewe him, while he laye bannished in kinge Redwaldes courte, king of the east Englishmen. For when bishop Pauline had well perceaued that the princes haughty courage could hardly be brought to the lowly humblenes of Christianite, and that it would styfly be bowed and bent to beare the mysterie, and burden of Christes crosse: when he remembred also, how he had nowe laboured a longe tyme bothe with preaching to the people, and with praying to Gods mercie for the salua­tion of king Edwine, and all his subiectes: at the lenght ha­uing lerned in sprite (for so it is most lykest to be,) what was that vision, which had longe before ben shewed to the kinge from heauen, he made no delayes at all, but came spedely to the kinge, and warned him to fulfill and accomplishe his vo­we, whiche in the vision that appeared to him he had promi­sed to doe in case he were deliuered from his present miseries and restored againe to his raygne, and kingdome. Nowe was this vision suche, as foloweth: At what time king Edelfry­de Edwines predecessour with greuouse pursuing put Edwi­ne to flight, A vision, by the which Edwin the first Christen king of Northū ­berland was called to the fai­the. and made him lye pryue, and lurke in diuers pla­ces of other realmes for manie yeres space as a bannished man: at the lenghth Edwine came to king Redwald, besechinge him, that he would saue him, and defend his life from the traynes, and ernest serche of this his dedly ennemie. Who gladly entertained hym, and promised to fullfill this his reque­ste, and petitiō. But after that king Edelfride had heard say that Edwine was seene in that prouince, and vnderstood that he li­ued ther, and dwelled familiarly with all his cōpany, forthwith he sent out his Embassadours to king Redwald, with a greate somme of monie, to procure Edwines deathe. But it preuailed nothing. Thē sent he the second tyme, and the thyrd tyme also offring greater gyftes, and more plentifully bothe gold and [Page 64] syluer thretning him at the laste warres, yf his request were accomplished. Then king Redwald other dreading the threts or corrupted with the brybes graunted his request, and promi­sed that he would put Edwyne to death himselfe, or els yeal­de him vp to thimbassadeurs. Which thing when a certayne faythfull frend of Edwynes had marked and well vnderstoo­de, he entred incontinent to the chamber where Edwyne pur­posed to take his rest. For it was now an houre within nyght and calling him forth, told him what the king had promised to doe against him: sayeng in the end this muche: I shall therfore (yf it so please yowe) leade yowe owt of this prouince, and bryng yow into suche a place, that nother king Redwald, nor yet king Edelfryde shalbe able to fynde yowe. To whome Ed­wyne answered in this maner: Sir, I thanke yow most hartely for this your greate gentlenes. But I can not folowe your co­unsell herin. For first, I must not breake my promesse, which I haue made to so greate and mightie a Prince as is king Red­wald, especially wheras he hath done me no harme, ne wronge, nor hath as yet shewed anie hatred, or displeasure towardes me. And truly if I must of necessite dye thus, I had rather he shuld put me to deathe, then anie baser man or person of lesle nobi­lite. Agayne whether I pray yow shuld I flee nowe, who haue so many yeares, and so long tyme walked lyke a vagabounde through all prouinces of this yle of Britannie, only to auoyd and eschewe myne enemies snares, and assaultes? Now when this his frend was gone, Edwyne remained without alone and sytting sadly before the palace begāne to be troubled with ma­nie stormes, and vexations of thoughts, as a man not witting what to doe or whither to goe in this so ruefull case. After he had ben longe vexed with inwarde, and priuie troubles of mynde, burning inwardly with close fyre of secret sorowe, be­hold, in the greate sylence, and quyet of the mydde nyght he sawe a man vtterly vnknowen to him bothe for visage and [Page] countenaunce, and also for his aray and apparell to approche and drawe toward him. Whome bycause he had espyed thus at a blushe, and so straungely desguised, he was not a lytle a fray­de. The straunger cometh euen vnto him, greteth him and asketh him, wherfore he sate so soroufull on the stone abrode watching, and all alone at that howre especially when other men were within at rest, and in their depe sleape: Then Edwy­ne lykewise demaundyd of him, what he had to doe therwith, yf he passed ouer the nyght within dore, or els without. To whome this mā answered, and sayde: Thinke ye not but that I know the cause of your heauynes, and watche. And also of this your solitarie syttinge with out dores. For I know certainly who ye be, and wherfore you are so sad, and soroufull. And al­so what myscheffe yow feare shortly shall befall you. But tell me of fryndshippe, what reward would you geaue him, that shuld now rydde yowe quyte out of all these sorowes, and trowbles and persuade king Redwald, that neyther he himselfe shuld hurte yowe, nor yealde yowe vp to your enemies, that they myght slaye yow? When Edwyne answered that he would geaue all that he possible could to anie suche a one for reward of so good a turne, this mā added moreouer and sayde: But what if besyde this, he do warrant you, that ye shalbe a kinge, and all your enemies vanquished, yea and that in suche sorte that you shall not only excell all your auncient proge­nitours, but also far passe in powre all the kinges of Englishe­men, which haue euer ben in this coūtrie. Here Edwyne being made more firme, and constant by ofte questioning doubted not to promis, that in all pointes, and at all tymes he wold be answerable with worthie thankes geauing to the man that shuld bestowe on him such greate benefites. Then this man spake the thyrd tyme and sayde: But tell me againe, what yf be­syde all this, the same man, which sheweth yow now before, truly, and vnfaynedly, that yow shall hereafter surely, and vn­doubtedly [Page 65] doubtedly haue suche and so greate benefites, can geaue yowe also better coūsell, and more profitable for your sowles health, and saluation, then euer any your parentes, and auncesters heard of, could ye then consent, and obey him, and harken to his holsome sayenges? Here Edwyne promised owt of hand without anie lenger delaye, that he would altogether followe his lerning, and doctrine which both could, and would deliuer him presently from so manie miseries, and so greate daungers as he was in, and exalte him afterward to the raygne and soue­rantie of his countrie. Which his answer was heard, and taken. Then this man straightwaye, which had so long talked with him, layde his right hande vpon Edwines heade, and said: when these thinges therfore shall happen herafter in suche sorte to yowe, remember well this tyme, and this our talke. And dif­fer not at that time to fulfil and accomplishe this, that yow do nowe promesse me. Which being sayde, by and by he vanished awaye. To the entent that Edwine might vnderstand and per­ceaue, that it was no man, but a ghoste which appeared to him. Now when this younge prince was lefte alone, and sate there solitarie, reioysing with himselfe for this gentle consolation, and good comforte, but yet very careful, and muche counting with himselfe who it shuld be or whence he shuld come which had thus spoken, and talked familiarly with him: beholde his forsayd frende came againe, and greating him cherfully, Arise Edwine (sayde he) and come in. Let passe this your carke and cares. Set your harte at rest, and take your quiet sleape. For the kinges minde is chaunged. Neither dothe he purpose nowe, or intend to doe yow any wronge, but rathe [...] to defend yowe, and accomplishe his promised fayth vnto yowe. For af­ter he had shewed the Quene in secret that his purpose, which I told yowe of before, [...]he dehorted him moste ernestly, and withdrew him from so euill, and so deadly an intention, say­ing that it was in no wise mete for suche a king, of so greate [Page] prowe [...]e, and honour, as he was, to sell his best, and derest frend, being now browght into straightes and miserie, for a litle gold. Nor that he should breake his faith, and promesse, which owght to be more estemed then al treasures, or not bide by his word for the coueit, and loue of monie. But to be shorte the king did euen as his Ladie had counselled him to doe. For he not only not betrayed, and yelded to thembassadours this his banished man Edwine: but helped him rather to the king­dome. For as sone as these embassad ours were thus with deni­all departed home againe, he gathered incontinētly a myghtie armie to conquer king Edelfrede. Whome he slewe without difficultie (bicause he marched forth against him hastely and with a weake and vnordred oste) in the borders of the March­land men, at the Este syde of the riuer called Idle. For in de­ade kinge Edelfride had not time, and space enowgh grawnted him to gather all his force together, and to ioygne his powre with well disposing his hoste, and sowldiers in order. In this skirmishe Renier king Redwalds sonne was slayne. And thus Edwin according to the oracle which he had receiued, not on­ly auoyded the dawnger of his most dedly enemie, but also by his death succeded in thonor of his Souerainte, and kingdome. Now therfore to returne againe vnto my purpose, thowgh Bishop Pawline seriously preched the word of God, yet kinge Edwine slacked and lengered to beleaue him. Vsing yet for a certaine space, at diuers competent howres to sitte solitarie, (as I haue sayde before) and diligently to compte with him selfe, what were best to be donne and what religion was best to be folowed. At which solitary meditation of the prince this good and godly bishoppe Pawline entred on a daye in to the palace, and cominge to the kinge, laied his right hand on his heade and asked hym, whether he remembred that sygne, or no? The king sodenly trembled therat for feare. And when he wold haue fallen downe at Paulinus feate, the bishoppe lyfted [Page 66] him vppe, and spake after a familiar sorte thus vnto him: Be­hold o Soueraine Prince, by the bountifull hand and powre of our Lorde, and God, you haue eskaped the hande and vengean­ce of your moste hated, and dredfull enemie. Behold also, by his most gratiouse goodnes you haue obtained the Souerain­tie of raigne, and rule of the kingdome. Remember now ther­fore the third thinge, which yowe promised him, and differ no lenger to performe, and accomplishe the same, by receauing his faithe, and keaping his commaundements, who hath deliuered you from your temporall aduersities, and exalted you to the honour, and maieste of a king. Whose holy will yf you will he­reafter obey and euer more doe his pleasure, which by me he preacheth, and declareth to yowe, he will also deliuer you from the perpetuall tormente of hell, and make you partakener with him in heauen of eternall kingdome, and blesse without end.

The 13. Chapter.

WHich worde when the kinge heard, he answe­red immediatly bothe that he would, and also that he was bounde to receaue this faithe, which B. Pauline had preched, and taught. But yet I thinke it good, (quoth he) first to confer, and common herof with my frendes, the no­bilitie, and peares of my realme: that if they shall happely thin­ke herein, as I doe, then we maye be Christened all together in the founte of lyfe. Whereunto when Byshop Pauline agreed king Edwyne calling the states together consulted with them. And asked seuerally eche of them, what maner of doctrine this semed to be, which vntill that daye had neuer ben head of before? And how they liked the honour, and worship­ping [Page] of this new God whiche was preached nowe emongest them? To whome Bishop Coyfi first of all his Bishops answe­red: Maye it like your highnes to proue, and trie well what ma­ner of doctrine this is which now is preched vnto vs. But this muche shall I surely saye, and as I certainly knowe, protest, and confesse vnto yowe, that the religion which vnto this daye we haue euer obserued and kept, hath no vertue, nor goodnes in hit at al. For none of your graces subiectes hath ben at anie time more ernest, and diligent in worshipping of our Godes then I haue ben: and yet not withstanding manie of them, haue recei­ued of your graces bounteousnes more ample benefites, then I haue, manie of them more hygher dignities, then I haue: and manie of them haue ben better prospered in all they tooke in hand to doe, or sought to gette, then euer I was. A carnall re [...]p [...]ct of [...]n a [...]hen Bishop occasi [...]n o [...] good. But yf the Gods coulde ought haue done, they wold haue rather hoolpen me, who at all times serued them so dewly. Wherfore it remai­neth, that if these thinges which be now newly preched to vs shalbe founde after good examination, the better, and of more strenght, and stedfastnes, that then without longer delaye we hasten to receiue, and embrace them. To this persuasion, of bis­shop Coyfi an other of the nobles consenting sayde by and by: Suche semeth to me, dere Soueraine, the lyfe of men present here in earthe (for the comparison of our vncertaine time, and dayes to lyue) as if a sparowe beaten with winde, and wether shuld chaunce to flie in at one windowe of the parlour, and flit­ting there a litle aboute, straight waye flye out at an other, whi­le your grace is at diner in the presence of your dukes, Lordes, Capitaines, and high garde. The parloure it selfe being then pleasaunt, and warme with a softe fyre burning amidest ther­of, but all places, and waies abrode troubled withe tem­peste, raging stormes, winter windes, hayle, and snowe. Nowe your grace considereth, that this sparrowe while it was within the house felt no smart of tempesteouse winde or rayne. [Page 67] But after the shorte space of this faire wether, and warme ayre, the poore byrd escapeth your sight, and returneth from winter to winter againe. So the life of man appeareth here in earth, and is to be sene for a season: but what maye, or shall fo­lowe the same, or what hath gon before it, that surely knowe we not. Therefore if this newe lerning can enfo [...]me vs of anie better suertie, my thinke it is worthie to be folowed. Thus or in like manner sayd the rest of the elders, and the kin­ges counsellers, no doubte, by the holie inspiration of God. Only bishop Coyfi was not content to rest him here, but sayd moreouer that he would with diligēce note Pauline and mar­ke what he said of that God, whome he preached. Which thing when he had so donne according to the kinges will, and plea­sure, he returned againe, and with a lowde voice sayde. I vn­derstoode certes longe a goe, that in verie dede, it was right nought which we worshipped as God. For the more cu­riously that I sought for the trueth in worshipping our Godes, certainly the farder was I from it, and the lesse I founde hit. But now doe I plainly perceaue and knowe, that in this Paw­linus preaching and teaching is that trueth, and veritie, which is able to geaue vs the greate giftes of life, of saluation, and of blisse euerlastinge. Wherfore I counsell, and exhorte yowe my most Soueraine and dere Prince, that we may out of hande curse our temples and abandon them. And burne downe with fyre our Idolatrous aulters. Which we haue heretofore erected in vayne, and consecrated without all fruite, and profitte. But that I maye be shorte, and come nere my purpose: the kinge gaue his full, and plaine consent to this holye man bisshop Pauline. Willing him to preache the gospell freely. And him­selfe renouncing there all idolatrie, promised that he would receaue, and embrace the faith of Christe. And demaunding then, of this before sayd Coifi, bishop of his sacrifices, who should first profane the aulters, and destroye the temples of I­dols, [Page] with all the grates, and barres wherwith they were enuy­roned? Marry (quoth he) I will. For who maye better then I, which ons by folishnes worshipped, and highly estemed them? Therefore to the good example of all other, I will now my sel­fe through the wisedome of God (that is one, only, and true God) geauen vnto me, beate downe, and vtterly destroye the abomination of our temples. So sorsaking in this wise all super­stitiouse custome, and vaine dreade, he besought the king to graunte him harnesse, and armoure, and therewith a greate courser, and mighty couragious stalyon horse. On which he mounted lustely, and with all spede rode forth to batter, and beate downe to grounde the idols. Now was it not laufull for a bishop of the sacrifices either to were harnesse, and armoure, or to ride on other then a mare. But Coyfi made smalle com­pte thereof. For being alredie well harnessed, and strongly gir­ded with a swerd about his loynes, sitting fast on the kinges courser and stought stalyon, he tooke also in his hand a speare, and so did marche and sette fourthe against the pernitiouse idols. Which sight when the people sawe, they thought he had ben madde. Yet he for all that staied not. But as sone as he ap­proched nere the tēple, profaned it, casting thereon the speare, which he held in his hand, and muche reioysing now, bycause he knew the true worshipping of God, commaunded the com­panie which was there with him to destroye the temple, to fyre the idolatrouse aulters, and breake the barres, grates, or whatso­euer ornamentes were theraboute. And truly the place where those Idols sometime were, is now to be seene, not far from Yorke at the ryfing of the riuer Derwent. And is at this present day called Gormund in Gaham. In which place, the bishop Coyfi by holy inspiratiō of the true God, polluted, and destro­yed the aulters of false Goddes, which himselfe before had so­lemly consecrated.

The 14. Chap.

THen king Edwyne, The first Christen­dom of the En­glish Prince in Northū ­berland, or in the North countre. with al the nobilite of his countrie and most parte of the commons receiued Christes fayth and came to the lauetorie of holie regeneration the xj. yeare of his raygne. Which was the yeare of our Lorde 627. and aboute the 180. after the entrance of the english men into Britannie. He was Christened at Yorke on Ester Son­daye, which was the xij. of Aprill. in S. Peter thapostles church. Which he had in al spede set vp of wood, while he was catechi­sed, An. 627. and instructed there in the fayth agaynst his Christening. In this rite of Yorke he appointed a Bysshops See, for byshop Pawline his informer, and teacher. At whose request, and peti­tiō as sone as himselfe was Christened, The Ca­thedrall church of Yorke. he buylded in that same place a greate temple of stone, for an ample and large Cathe­dral church in the middest wherof he would haue enclosed this his owne propre oratorie, which himselfe had first made of woode while he was instructed to the fayth, and before he was yet baptised. Layeng therfore depe foundations aboute this his first oratorie, he began to buylde there a fayre churche fowre square. But before the wall therof came to his iuste hyghnes, the king was slayne by cruell deathe and lefte that royall worke to be endyd and parfyted by kyng Oswald his successour. Now Pauline from that time. 6. yeares after that is, to the end of king Edwynes raygne preched the word of God continually (by his good leaue and fauour) throughe out all that prouince. And they beleaued him, and were Christened, who were preordinated to lyfe euerlasting: emongest whome was Offride, and Eadfride, king Edwynes sonnes. Which he had in his banishement by dame Quenburge daughter to Ce­arle king of the Marshes. After whome, his other children, which he had by Queene Edelburge were baptised, as his son­ne Edilhune, his daughter Edilfride and an other of his sonnes [Page] called Buskfrea, of which the ij. first were taken oute of this mortall lyfe in their infancie or tender youthe, and buryed in the church of Yorke. Iffy also Offride his sonne was Christe­ned too, with manie other of the nobilitie, and diuers honora­ble men. And (as it is reported) then was the feruour of fai­the and ernest desyre of holie baptisme so greate emongest the people of Northumberland, that on a certaine time, when bishop Pauline came with the kings, and Quenes maiestie, to the courte, or princes palacie at Adregin, he stayed there with them. 36. dayes only occupied in catechising and instructing the people in Christe his faithe, and afterward baptising them: in eche of the which dayes he did nothing els from morning to euenynge, but instructe them with the word of God, and teach thē the faith, and saluation in Christe Iesus, which floc­ked thither out of all places and villages theraboute. Whome after he had thus informed, and taught, he baptised in the flud­de Elene. For that was the next nere water, which he could conueniently vse for baptim. This towne Adregin in the time of the kinge and aftercommers waxed rude, and deserte. And an other was buylt vp for hit in a place called Melwyn: And this muche dyd byshop Pawline in the In nor­thū [...]erlād Bernicians prouince. But in the coūtrie of the In yorkeshere. Deires, where he laie most cōmon­ly with the kinge, he baptised in the fludde Suale, which ren­neth fast by a village adioyned to Cataracte. For as yet there could not be buylded oratories, fountes, or places of baptisme, in this newe begon, and late founded churche. But yet was there buylte a greate church in the coast and champyon called D [...]wne. Where was an other of the kinges courtes, and palace. Which church the painims that slewe king Edwine b [...]rned af­terward with the whole village. In sted of the which palace the kinges euer after made their mansion place in the country cal­led Loides. Aultar of stone. But the aultar of the before mentioned churche eskaped the fire, bycause it was made of stone. And is kept to [Page 69] this present daye in the monasterie of the right reuerend Ab­bot, and priest Trunwulfe standing in the wodde Elmete.

The. 15. Chap.

NOw had king Edwine (by common reporte) suche a zele, and ernest deuotion toward the Christian faithe that he perswadid Carpwald kinge Redwalds sonne, and king of the Est English, to lea [...] of the vaine superstition of idols, and to come with his whole royalme and embrace the true faythe, and receaue the sacramentes of Christe his churche. For his father king Redwald before him was Chri­stened in kent but alas in vaine. For returning home againe he was seduced by his wyfe, and certaine other peruerse do­ctours. And being in suche wyse depraued from the sincerite, and purenesse of fayth, his end was worse then his beginning. For he would seme, after the maner of the olde Samaritanes to serue both Christe, and his owne false Godes to, as he dyd be­fore. And in one temple he had erectyd an aultar for the sa­crifice of Christe and an other litle aultar for burnt sacrifices to his Idols and dyuels. The which temple Aldwolfe kinge of that prouince after him ( who lyued in this our [...]age) sayde that it dured so, vnto his time, and witnessed that he sawe it himselfe in his childhoode. Truly this before named king Redwald was a noble prince of byrthe, althowgh vile and base in his actes and deades. For he was king Tityls sonne, whose fathers name was Woffa, of whome the kinges of the east en­glish men are called Woffinges. But king Carpwald not long after he had ben Christened, was slayne by a gentile, and pay­nim named Richbert. And frō that time. 3. yeares after, the pro­uince liued in gent [...]lite falling from Christian religion vntyll at the last Sibert king Carpwalds brother toke the kingdome, a man in all pointes lerned and most Christian. Who whiles his brother was yet alyue, lyuing bannished in Fraunce was [Page] Christened there, and instructed in the holy mysteries of our faythe of which he went about to make all his royalme parta­kener, as sone as he came to the crowne. To whose good en­deuour herin bishopp Felix dyd moste ernestly fauoure, and with greate praise applie himselfe. The coū ­tres of Suffolk, Norfolck and of Cā bridg she­res (then called, the East en­glish) co­unerted to the faith. Who when he came from Burgundie (where he was borne, and toke holie orders) into Britanny to Honorius tharchbishop, and had opened this his desire and godly purpose vnto him, the Archebishopp gladly gaue him licence and sent him furthe to preche the worde of God vnto the foresayde Este English. Wher certes his zele and vertuous desire proued not in vayne. For this holie husbande man and happie tiller of the spirituall filde founde in that na­tion plentifulnes of fruite, and encrease of people that belea­ued him. For he browght all that prouince, beinge now de­lyuered by his healpe from their long iniquite, and vnhappi­nes, vnto the fayth, and workes of iustice, and in the end re­ward of perpetuall b [...]isse, and happines for euer, according to the good abodement of his name, whiche in Lattin is called Felix, and in our Englishe tounge soundeth happie. Dūmocke He was Byshopp in the cite of Dummocke afterward. Where when he had ruled the churche of Christe. 17. yeares in that dignite, and in that prouince he endyd his life in peace.

The. 16. Chap.

BVt Byshopp Pawlyne continued styll, Lincolne shere. and at this tyme preched the worde of God in the prouince of Lindisse, which is the next toward the South bancke of Humber, bending euen vnto the seas side where he first conuerted to our Lord the maior of Lincolne whose name was Blecca, Prefectum Lindecoli­ [...]ae ciuitatis withal his howseholde. In the which citie he buylt a well wrowght churche of stone: the rouffe whereof eyther for long lacke of reparations, or by the spoyle of enemies is nowe cast downe. [Page 70] But the walles thereof stand yet to be seene at this present daie and yearly some or other miracles are wont to be showen ther to the greate good, and comforte of them which faythe fully seeke therfore. In this churche after Iustus departure hence vnto Christe, Pawlyne consecrated Honorius, Archebishopp of Caunterbury, as I shall shewe more conueniently herafter. Nowe as towching the faythe, and belefe of this prouince, a certaine preist, and abbot, a man of good credit, and to be be­leued, whose name is Deda, of the monasterie of Peartan told me that one of the elders of that couent (as he reported him selfe) was baptised with manie other of the people there, at none daye by bishop Pawline in the presence of king Edwine, and in the fludde of Trent, nere the citie Thwolfing acester. the which father, and elderly man, was wont to describe Paulinus personne, saying that he was a taule man, sumwhat crooked backe, and blacke of heare, lene in face, and hauing a hooked and thinne nose, in countenance bothe dredful, and reuerent. Who had in his chappel one Iames by name, who was a deacō, and an industrious and diligent mā, noble certes and of greate fame in Christ, and the church. Who liued also euē vnto our ti­me. But in those dayes such was the peace, and tranquillite through out all Britannie which waye soeuer king Edwynes dominions laye, that (as it is yet in a cōmon prouerbe) a weake womā might haue walked with her new borne babe ouer al the yland euen from sea to sea, without anie dammage, or danger. Moreouer this king did so muche tender his subiectes and the welth of the commons that in most places where he sawe fay­ [...]e, clere wel springes breaking out by the highwaies syde, he en­closed them in quicke sett boures for the refreshing of wayfa­ring men hauing by, greate brasen basens to bathe, or washe in. Which basens either for feare of the kinges displeasure no man durst touche farder then to his owne present vse, and necessite: or no man wold take them awaye for the loue, and good will [Page] they boore to their prince. Who was for the time of his raigne so honoured and loued, that the triumphing banners, and flag­ges were borne before him not in warre only, but in peace too, whersoeuer he went abrode, or rode with his garde in pro­gresse aboute the greate cities, townes, and sheres of his domi­nions. Yea euen when he passed through the stretes to any place, there was carried before him that kinde of flag or stre­mer, which the Romans calle Tufa, and the English men now a Thuuffe.

The. 17. Chapter.

AT what time Honorius Boniface his successor was bishop of Rome, and sate in the see Apostolike, when he had vnderstoode that the kinge of Northumber­land and all his subiectes in that countrie were conuerted to the faithe and confession of Christe by Paulinus prea­ching, he sent the same bishop Pauline a palle, and let­ters to king Edwyne exhorting him, and his subiectes with fa­therly loue and charite, to persist, or rather go forward in this true faithe which they had now receiued. The tenor of which letters is suche. To the most puissant prince and his most vertu­ous sonne in our Lorde Iesus Christe Edwyne king of the English men, bishop Honorius seruant to them that serue God sendeth grea­ting. The epi­stle of Pope Honorius to Ed­wyn the first chri­sten kin­ge of Northū ­berland. So is your Christian loue, and integrite, fyred with the flame of faith to the worshipping of your creator and maker, that it shineth far and wyde, and being declared through all the worlde bringeth furth fruyt of your doinge. And truly so doe ye know your selfe best to be a king, when that after ye are taught by the right and true preching, ye beleaue in almightie God your king and creator. Worshipping him, adoring him, and rendring vp to him the syncere deuotion of your hart, as far forthe as mans weaknes, and poore abilite can attaine vnto. For what other thinge I praye you, are we able to offer vnto [Page 71] our God, then that persisting in good workes and confessing him to be the author of mankinde we worship him, and spede­ly render our vowes, and prayers vnto him? Therfore we ex­horte you our most derely beloued sonne in our Sauiour Christe Iesu, as it is mete for a louing father to doe, that ye en­deuour al maner of wayes ye cā, with ernest will, and daily pra­yer, to hold and kepe this, that the mercy of God hath wrought in you, calling you, and all yours vnto his grace. And so shall he which hath vouche [...]afed to bring you in this present world from all errour to the knowlege of his holy name, prepare for you in the worlde to come a mansion place in hea­uen. Be ye therfore often occupied in the reading of S. Gre­gories workes. Who was a man certes of blessed memorie, our good predecessour, and your true precher, and Apostle. Haue before your eyes continually the greate zele of his doctrine, and good affection which he gladly practised for your soules health and saluation. That by this meanes his ver [...]ouse prayer may both encrease your kingdome, and also prosper yo [...] [...]eo­ple. And that in the end he may represent you all, as clene sou­les, and without fault, before the throne of almighty God. Now as concerning these thinges, Cōstitu­tions frō Rome touching the cler­gy. which your grace desyred to be ordeined and appointed by vs for your priestes we haue without all delay prouided the same, and truly the rather for your syncere and vnfayned faithes sake. Which hath ben at di­uers times, and by diuers relatiōs, as also now by the bearers of these our presentes, commendably declared vnto vs. We haue therfore with the rest of our rules and orders sent here ij. palles for the ij metropolitans of your countre, that is, for bishop Ho­norius, and bishop Pauline. Willing and commaunding, that when one of them is called out of this mortall lyfe to the mer­cie of God, then shall his make and felowe which is yet a lyue subro gate by this our authorite an other bishop metropolita­ne in his place which is deceased, which thinge we doe graunte [Page] vnto them, as well for your good affection to vs, and loue to the truthe, as also for the distance of places, and of so greate prouinces and cuntries, as lye betwene Rome and Britannie. And last to thintent, that we might in all pointes shewe your highnes, howe our consent, and agrement is euer more redie at hand, to your deuoute zele, and ernest desyre of Gods glorie. Who keape your grace alwaies in parfecte healthe, and prospe­rite.

The 18. Chapter

NOW about this tyme died Archebishop Iustus, the x. daie of Nouember. And Honorius was chosen in his place. Who comming to Archebishop Pauline to be appointed thereto, met him at Lincolne. And there was con­secrated, and instituted byshop of Caunterbury. And is nowe numbred fifthe after S. Austin. To whome also Pope Hono­rius sent a palle with letters, in the which he commaunded the verie selfe same thinge, that he wrote before in his epistle to king Edwine. Which is, that whensoeuer the bishop of Caun­terbury, or the bishoppe of Yorke were departed this life, then the other which remained a liue, and is yet prelate of the same degree should haue powre, and authoritie, to ordaine an other priest in the Archebishops rome, which is now deceased. That it mought not to be nedefull alwaies to trauaile, and toyle by sea and by land as farre as to Rome, for the institution, and ap­pointing of an Archebishop. The copie of the Popes letters I thinke not muche amis to be here inserted in our historie.

To Honorius our derely beloued brother, The epi­stle of Po­pe Hono­rius to Honorius the Archebis­shop of Caunter­bury. Honorius sendeth greating: Among manie other prerogatiues, and gratious giftes which our mercifull Redemer vowchesafeth to geaue his poo­re seruauntes, this doth he also bountifully graunte vs of his mere liberalite, and goodnes, that by brotherly comforte and [Page 72] frendfull letters, as it were by an inward looking on our hartes, or an outward beholding of our mutuall visage, and coūtena­unces, we represent, and shew in our selues a certaine loue, ac­cord, and vnite. For which gratiouse benefit we render thankes vncessātly vnto his high maieste. And besech him in most sup­pliaunte wise, to strenghtē and confirme you with his mightye powre continually, that ye maye ernestly laboure alwaies in preaching his holie gospell, and profit therein: that ye maye fo­lowe the rule, and steppes of your heade and master, blessed S. Gregory: that Christe maye send by you greater encrease vnto his church: And last that the soules alredy wonne, and cōuerted by you and your predecessours (which hath proceded of the first planting of blessed S. Gregory) maye in more ample wi­se encrease in faith, and prosper in good workes, in the feare of God, and parfecte charite. And so I trust the promises of our Lord shall hereafter take place in you, and this his blessed voi­ce call you to eternall blisse and ioyefulnes: Matth. 11. Come vnto me, all ye that laboure, and trauayle, and I will refreshe you. Matth. 24. And againe: O my good, and faithfull seruant, because thou hast ben faithfull ouer a litle, I will appointe the ouerseer to a greate dele, come in, vnto the ioyes of thy Lord and master. And thus much, derely beloued in the waie of exhortation, we haue premised, of the abun­dance of our charite, and loue towardes you. Now as concer­ning the priuileges of your churches, we haue not differred to graunte you such thinges, as we haue thought metest for you. Therfore to answer your requestes herein, looke what autho­rite, we in the stede, and place of S. Peter heade of the Apostles, haue graunted you, by our expresse commaundement in let­ters directed to our dere sonne Edwine your kinge we will ye keape, and obserue the same. Which is: that when one of yowe is departed this mortall life, the other which is lefte a lyue shall assigne an other bishop in the departed Archebisshops rome and dignite. And for the better doinge, and ordering herof, we [Page] haue sent vnto eche of you a palle, that by the authorite of this our commaundement, your orderly and due institution may be acceptable in the sight of Almightie God. Wherin to con­descend, and graunte this muche vnto you, we were moued by the longe iourny, and [...]ediouse trauailing by see, and lande from Britannie to Rome, that no hinderance may happen he­reafter to your churche, by anye pretenced occasion anie man­ner of waye. But rather that you maye farder set forthe the faithe and deuotion of the people committed to your charge. Almightie God keape you in good health most derely be­loued brother. Geauen the xj. of [...]une in the 24. yeare of the raygne of our most gratiouse, and soueraine Lorde Heraclius Emperour. Also the thirde yeare, of the most happiest Cesar Heraclius the sonne. The 7. Indiction: the yere of our Lor­de. 633.

The 19. Chap.

THis Pope Honorius sent letters also vnto the Scottes, (whome he vnderstoode to erre in the obseruation of the holy time of Easter, as I haue befor specified,) dili­gētly exhorting thē, that they would not esteme or think their owne small number wiser, then the churches of Christe, either auncient, either newely conuerted which haue ben heretofo­re, or be now at this present daye anie where through out all the whole worlde, in celebrating any other Easter, then after the co [...] accompte of Ester, and according to the vnifor­me decrees [...] bishops in the wordle. Whiche haue vppon that matter sate in Synodes, and cōcluded a certain order in ge­nerall councels. To whome al [...]o for the [...] mending of the same errour, Ihon Seuerinus successour, who next succeded Hono­rius, when he was yet but elected, and nominated Bis [...]hop of [Page 73] Rome directed letters of greate authorite and full of good ler­ning: plainly prouing in thē, that the Ester Sondaye must be compted, and obserued, from the. 15. moone, vnto the. 21. as it was proued, The co­pie of a letter frō the clergy of Rome to the clergy of Scotland. and allowed by the Nicene Councell the first. Moreouer he warned thē in thesame epistle, to auoyde, and escheue, Pelagius heresie, whiche he vnderstode, dyd begin to ryse, and springe againe amongest thē. The beginninge of which epistle was thus: To our derest beloued, and the moste vertuouse prelates, Thomian, Colūban, Chroman, Dimā, and Bathan Byshops: Chroman, Herman, Lawstran, Stellan, and Segian Priestes: to Saran, and all other doctours, or Abbotes of Scotland: Hilarie, Archeprieste, and keaper of the vacant sea Apostolique, Ihon deacon, and in the name of God elected, and chosen Byshop of thesame holie see: Primicer [...] and Ihon, the chiefe Se­cretarie, and keaper of that sea Apostolike, and Ihon also ser­uant of God, and Counseller of that same see &c. Your let­ters whiche ye sent to holie Pope Seuerine, a man worthie of happie, and long memorie, haue had as yet no answere made to thē, for the matters, whiche ye required, bycause the Popes holynes departed this lyfe before your letters, were browght hither. Whiche we haue nowe openyd in this vacancie of the holie see, lest the ignorance of so greate a question mowght haue lasted longe, and ben vndiscussyd emongest yowe. In which letters we haue read, and perceaued that certain of your prouince labowring against the ryght faythe, doe goe abowte to renewe an old heresie, refusing very ignorantly our Ester, in which Christe was offred our true pascall Lambe to God his father, and entending to celebrate thesame with the Iewes in the. 14. moone. &c. By this beginning of their epistle it ap­peareth plainly that at that time this heresie was but a lytle be­fore rysen in Scotlande: And also, that not all the countrie but certaine of them onlye were infected therwith. Now when these before mentioned prelates of Rome had shewed the cu­stomable [Page] obseruation of Ester: thus in thesame epistle they wrote of the pelagian heretikes, which were in Scotland: We vnderstand also by your letters, that the poison of Pelagius heresie beginneth nowe to springe againe emongest yow: Against the pela­gian heresie. whi­che we moste ernestly exhorte, and counsell yowe vtterly to forsake, and prouide that the poysoned infection of so dedly an heresie sinke no farder into your myndes, but labour as ye may vtterly to forgett it. For ye ought to remembre, howe this execrable heresie hath longe sithens ben condemned. And hathe ben abolished, and put owte of remembrance not only, these. ij. hundred yeares, but is also yet at this present, daylie condemned of vs, with continuall curses, and all they excom­municated which folowe thesame. We therfore exhorte, and request yowe, that ye suffer not their asshes to be stirred, and blowen vp emongest yowe, whose strength and weapons be burnt and consumed. For what Christen harte is there, whi­che detesteth not to death, and abhorreth their prowde intent and wicked wordes, which dare affirme, that a man maye lyue, and be withowt synne, euen of his owne voluntarie will, and not throwghe the grace of God? And then to consider againe the trueth hereof, it is blasphemie, and extreme foolishnes to saye: that a man is withowt synne. For he can not possibly be so. Neither euer any was, but only the mediator of God, and man Christe Iesus our Lorde, who was a verie and true man conceyued and borne withowt synne. For as for other men, they are all borne in oryginall sinne. And doe beare the wyt­nes, and token of Adams first preuarication, and breaking of Godes commaundement, yea, althowghe they lyued without actuall synne accordinge to the Prophete, saying: Behold, I was conceiued in iniquite, and my mother hathe browght me forthe in sinne. &c. Psal. 50.

The 20. Chapter.

[Page 74]WHen king Edwyne had moste triumphantly raygned ouer the English and Britons bothe, the space of. xvij. yeares, (in some of whiche, as abowt the number of. 6. yeares, he had him­selfe ben subiecte to Christe, and euer looked for his raygne, and kingdome) Cardwell king of the Britons made a rebellion against him, hauing ayde and succor therunto, of Penda a stowght man, and of the kinges bloud of Marshland. Ouer which nation afterward he had by dyuers chaunces, and fortune, rule and gouernance, for the spa­ce of xxij. yeares. An. 633. Nowe when they had thus ioyned battaile, and entred fight with kinge Edwine in a great, large and plaine field, called thereof Hethfilde, they slewe him there at the last, the. 4. daye of October, in the yeare of our Lorde. 633. and of kinge Edwynes age the. 47. yeare: whose whole hoste was other presently murdered there, or shamefully put to flight. In the which warres one of kinge Edwines sonnes, that lustie, and warlyke yonge prince Offryde, was kylled, before his father di­ed. The other sonne Edfryde of verie vrgent necessite fled vn­to kinge Penda for succour. Of whome afterward against the promised faythe, and his solemne othe, he was most cruellye put to deathe in the raygne of kinge Oswald. At this tyme there was a verie greauouse persecution in the churche, and a fowle murder of the Northumberlandes, especially bicause that one of the Capitaines, whiche caused this persecution, and ad­uersite, was a painim: the other thowgh not a paynim, yet more feerce and barbarouse, thē was any heathen, or paynim. For kinge Penda with all the nation of the Marshland men was wholly geauen to Idolatrie, and altogether heathen, and vn­christened. But king Cardwell althowgh he had the name of a Christian and professed that lyfe, yet was he in mynde, and maners so rude, and owtrageouse, that he woulde not spare eyther womens weaknes, or childrens innocencie, but [Page] put all to deathe withe greauous, and bytter torments, according to his bestly cruelty and vnmercyfull tyrannie. Wasting a longe time, and raging oure all the prouinces, purposing moreouer with himselfe to exterminate out of the borders of Britannie the whole nation of Englishmen, and to extinguish the verie name of them. Neither did he ought esteme or anie thing reuerence, and honor the Christian religi­on which the English men had. So that vnto this daye the Bri­tons maner, and custome is, to set light by the faithe, and reli­gion of English mē. Neither will they in anie one pointe more communicate with them, then they wold with heathens, and painims. Kinge Edwynes head was brought vnto Yorke. And afterward carryed into S. Peters churche, (which churche he himselfe had begon to buylde, but his successour king Oswald finished hit, as we haue before declared.) And there layed in S. Gregories chappell. By whose disciples, and of whose preachers he had in his lyfe time receiued, and lerned the word of true ly­fe. Thus was the state of Northumberlande muche troubled with this greate slaughter, and cruell persecution. Seing therfo­re there was none other remedie, nor anie saftie could befoun­de, but only by flight, bishop Pauline accompaning the good Quene Edelburge, with whome not longe before he came into that cuntrie, tooke shipp, and returned againe to kent. And was there verie honorably receiued of Honorius the Ar­chebishop, and of kinge Edulbald. His guide, and gouerner in iorning vnto kent was Bassus one of the strongest of kinge Edwynes chiefe garde. This bishop brought awaye with him from the cuntries of Northūberlande Eanfride king Edwynes daughter, and Wulcfrea his sonne. Iffy also Offrides sonne, and nephue to king Edwyne. Which ij. yonge princely childrē this tender mother for feare of kinge Edbald, and Oswald sent into Fraūce, to be brought vp in king Dagoberts courte. Wher they both died in their infancie. And were buried in the high church [Page 75] with such honour, as is mete for kinges sōnes, and innocēt babes of Iesus Christe. He brought moreouer away with him much pretious plate of king Edwynes: amongest which was a greate goldē crosse and a goldē chalice cōsecrated for the ministerie of the aultar, which are yet both reserued, and to be seē at this day in the Cathedral church of Caunterbury. Now was the see of Rotchester vacāt at this time. For Romanus bishop therof, sent frō the Archebishop Iustus legat to Pope Honorius, was drow­ned in the tēpest, going to Italie. Crosse and cha­lice of good. Thē bishop Pauline at the of­fer of bishop Honorius, and at king Edubaldes request toke that charge on him, and kept Rotchester dioces, vntill, at his full and rype age, he quietly departed this transitorie lyfe, and was receiued into the blesse of heauen, with the godly fruite, and reward of his labours, and trauailes, that he suffred here on earthe for Christe his truthe, and Gospell. Who at his decease lefte in his churche of Rotchester his palle, which he had recei­from the Pope of Rome. And in his Archebishoprike of Yor­ke he lefte Iames his deacon a good and godly mā. Who liuing long after in that churche by preching and baptising toke ma­nie prayes out of the diuels teathe, and wonne manie soules vn­to Christe. Of whose name the village hath a name at this daye, in which he for the most part abode, and dwelled nere vnto Cataracte. Who bycause he was conninge in songe, and musycke, and also in the office and seruice of the quyre, when that contrie was more quiet, and the companie of faithfull be­gan a litle and litle to encrease againe, set vp a schole emon­gest them, and professed to be a master of church musyke, Churche musike first pra­ctised in the North. and singinge, according to the fashion, and maner of the Romās, and the Diocesans of Cāterbury. Which thinge whē he had so don a longe time, with greate profyt, at the lenght (that I may vse the worde of scripture) being a man well strooken in age, full of yeares, and hauing seen manie good dayes, he wal­ked the wayes whiche his fathers went.

The. 1. Chapter.

KYnge Edwin beinge in battaile, the sonne of Elfrike his vncle by his fathers syde, cal­led Osrich, who after that he had hearde Pau­lin preache, receaued the faith, succeded him in the gouernance of the Deirans: of the whiche prouince he had the petigree of his parentage, and the firste beginninge of his kingdome. But the realme of the Bernicians (for the nation of Northum­berland had been deuided of olde time into these two coun­tries) was ruled by Edelfrides sonne, named Eanfride, who had of that prouince the beginning of his kinred and kingdome. For during all the time of Edwines raigne the sonnes of kin­ge Edelfride, who (as we saied before) raigned before Ed­win, were banished with a greate numbre of noble young gen­till men, and so liued amonge the Scottes, or Redshankes: where they wer instructed accordinge to the Scottes doctrine, and had receiued the grace of baptisme. These younge princes after the death of their ennemie kinge Edwin retourninge in to their countrie, Osrich the eldest of them toke the kingdome of the Deirans, and Eanfride the seconde sonne the kingdome of the Bernicians: but alas as bothe had now receiued the yles of an earthly kingdome, so likewise bothe in geuing and aban­doning them selfes to the diuell, lost the diuine mysteries of the heauenly kingdome, wherein they were instructed, and yelded them selues againe to be defiled with the former ol­de [Page 76] filth of Idolatrie. Apostasie from the faith pu­nished. This apostasie remained not longe vn­punished. For Kadwallader the king of Britons with wicked force, but with worthy vengeaunce slew them both the next sommer ensuing, sodeinly issuing out with all his host. At what time he murdereth first Osrich vnprepared and his who­le armie pending themselues miserably with in the suburbes of their owne citie. Then afterward when by the space of a who­le yere hauing possessed the prouinces of the people of Nort­humberland, not as a king that were a conquerour, but as an outragious cruell tyranne destroying them, and with tragicall slaughter renting them in pieces: he put Eanfride also to de­ath coming vnto him very vnaduisedly with twelue chosen souldiers minding to intreate vppon peace. That same yere continueth vntill this daye vnhappy and hatefull to all good men, as well for the Apostasie of the English kinges for­saking the religion of Christe, as also for the king of Britanes furiouse tyrannie. Wherefor the historiographers and writers of that time haue thought it best, that the memorie of those Apostate kinges being vtterly forgotten, the selfe same yere should be assigned to the raigne of the king that folowed next, which was Oswald a man dearely beloued of God. Who after that his brother Eanfride was slaine, coming vnlooked for with a small armie, but fenced with the faith of Christe, the Britons cursed capitaine and that victorius hoste, whereof he made his auant that nothing coulde be able to withstand it, was vanquished and slaine in a certain place which in the En­glish tonge is called Denises Burna, that is to say, the riuer of Denise.

The. 2. Chap.

[Page]THe place is shewed vntill this daye, and is had in greate reuerence, where Oswald when he should come to this battayle did set vp a signe of the holy crosse, amd besee­ched God humbly vppon his knees that with his heauenly helpe he would succour his seruauntes being in so great a di­stresse. A crosse erected by king Os­wald. The report also is, that ( the crosse being made with quicke spede, and the hole prepared wherein it should be sette) the kinge being feruent in faithe did take it in hast, and did put it in the hole, and held it with both his handes, when it was sett vp, vntill it was fastened to the earth with duste which the souldiars heaped about it. Nowe when this was done he cried out a loude to his whole armie: Let vs all kneele apon our knees, and let vs all together pray ernestly the almighty, liuing, and true God, mercifully to defend vs from the proude and cruell ennemy: for he knoweth, that we enterprise warres in a ryghtfull quarell for the saulfegard of our subiectes. All did as he commaunded them. And thus in the dawning of the day they marched forth, encountred with their enemie, and (according to the merite of their faith) atchieued and wonne the victorie. In the place of which prayer manifold miraculous cures are knowen to be done, questionlesse in token and re­membraunce of the kinges faith. For euen vntill this present day many men do customablye cut chyppes out of the veraye tree of that holy crosse which casting into waters and geuing thereoff to sick men and beastes to drinke, or sprinckling them therwith, many forthwith are restored to their helth. That pla­ce is in the Englishe tongue named heauen feld and was so called long before, not without a sure and a certaine fore sight of thinges to come, as signifieng vndoubtedly, that in the same place a heauenly memoriall was to be set vp, a heauenly victorie should be gotte, heauenly miracles should be wrought and remembred euen vnto our dayes.

[Page]This place is nere to that wal which stādeth toward the north­east, wherwith the Romaines did ones in time past cōpasse all whole Britaine frō sea vnto sea to kepe of the inuasions of fo­renners as we haue declared before. In the self same place the religious mē of Hagstalden church (which is not far frō thēce) haue now of long time been accustomed to come euery yere, the eue and the day that the same king Oswald was afterward slaine to kepe Diriges there for his soule, Diriges o­uer night and Mas­se in the morning for the dead. and in the morning after psalmes being saied solemnely to offer for him the sa­crifice of holy oblation. This good custome longe continuing the place was made more holy, and is now much honoured of al men by the reason of the church that was lately builded and dedicated in the same place. And not without a cause, con­sidering that no signe of the Christen faith, no church, no aul­tar was sett vpp in all the whole countrey of the Bernicians, before that this vertuous warrier, moued wyth harty deuotion of vnfained fayth dyd sett vpp this baner of the holy Crosse, when he should fight agaynst his cruell ennemie. It shall not be beside owr purpose to recounte of many which were done, yet one miracle more mightely wrought at this holy Crosse. One of the religiouse men of the foresaide church of Hagstal­den, called Bothelme, who lyueth yet at this daye, a few yeres past, when by chaunce in the night he went vnwares on the yse sodaynely falling downe brake his arme, and began to be so vexed with greauous anguishe thereof, that for vehemency of payne he was not able to bryng his arme to his mouth. This man hearing that one of the brethren had appointed to go vp to the place of the same holy crosse, prayed him that at his re­turne he would bring him a piece of that blessed wood, saying that he beleeued that by Gods grace he might haue his helth thereby. He dyd so as he was desired: and when he was come home agayne about euening, the brethren being sett at the ta­ble to eate, he gaue the deseased party some of the old mosse, [Page 78] wherewyth the ouermoste part of the wodde was couered. Who sitting also then at table, and hauing at hand no better place to laie vp the gift wherewith he was presented, put it in to his bosome. After going to bed, and forgetting to laye it a side he lett it lye all night in his bosome. At midnight he wa­ked and feling a colde thing lying nere to his side, sturring him selfe to finde what that should be, sodenly he findeth his arme and hand hole and sounde, as if he had neuer had the de­sease.

The. 3. Chap.

SHortly after that the same Oswald was come to the Crowne he being desirous, that all the people, which he began to rule, should be instructed in the grace of Christē faith, wherof now he had very great proufes in vanquishing his forein ennemies, he sente to the Peeres of Scotland, among whome he lyuing in banishment, and the souldiours whiche wer with him wer Christened, making a request vnto thē that thei wold send him a prelate, by whose doctrine and ministerie the realme of Englād which he ruled might both learne the gi­ftes, and also receiue the sacramēts of our Lordes faith. Neither was this godly request denied him. For bishop Aidan was direc­ted straight vnto him, a mā of maruailous mekenesse, godlines­se, and modestie: and one that had a zele in Gods quarrell, al­though not in euery point according to knouledg. For he was wont to kepe Easter sunday from the fourtenth day after the chaūge of the mone, vntil the twētith: according to the custo­me of his country, wherof we haue diuers times made menciō. For the north part of Scotlād, and al the Redshanks did in that maner euen at the same time solemnise Easter sunday, thin­king that in this keeping of Easter they folowed the aduer­tisement writen by the holy praise worthy father Anatholius [Page] which how well it was done of them, the skilfull in Christen religion are not ignorant. Truly the Scottes, which dwelt in the southe coastes of the yle of Ireland, had long a gone lear­ned to keepe the fest of Easter by the Canonicall approued custome, being aduised thereto by the Pope sitting in the see Apostolike. To this bishop Aidan king Oswald appointed holye Ilond for his see and bishoprick, according as he had him selfe desyred. Holy Ilond. This place with flowing and ebbing is twyse euery daye like an yle enuyroned with the surges of the sea, twyse made to stand as maine lande, the bankes being voided againe of the sea waues. A rare ze­le to the preaching of Gods word in a wordly prince. By the vertuous aduise of this good bishop, the kinge glad and ready to follow the same, muche enlarged the Church of Christe throughe his domi­nions. And in this most godly endeuour bothe of the Prince and of the bishop this was a gracious and pleasaunt sight, that whereas the bishop was vnskillfull of the English tonge, and the kinge by reason of his longe banishement in Scotland, vnderstode and spake the scottish very well, when the bis­shop preached the faith of Christ, the king was interpreter of the heauenly worde to his dukes and subiectes. Hereupon for the space of a longe time people flocked out of Scotland into Britaine, and such as were called to the high degree of priesthod, began with great and feruent deuotion to prea­che the worde of faith to those prouinces of England, which king Oswalde gouerned, baptising all such as beleued. There­fore churches wer builded in places conuenient: the people re­ioycing assembled together to heare the woord of God, pos­sessions and territories wer geuen by the kinges bountifulnesse for the foundation of religiouse houses: the litle children of England and elder folkes wer by the Scottes their instru­ctours trained and traded vp in obseruation of regular dis­cipline. For they wer for the most parte mōkes all such as came to preache. Aidan the bishop himselfe was a monke, of the [Page 79] yle which is called Hydestinate. The house of his religion was no small time the head house of all the monasteries al­most of the northren Scottes and of abbyes of all the Red­shankes and had the soueraintie in ruling of their people, Which yle in very deede belongeth to the right of Britaine, being seuered from it with a narow sea: but by the free gifte of the Redshankes who inhabited those partes of Britanie, it was now lately bestowed vpon the Scottishe monkes in con­sideration of their vertuous sermons and painefull preaching, whereby they receiued the faith of Christ.

The. 4. Chapter.

FOr in the fiue hundreth three score and fifte yere of our Lordes incarnation (at which ti­me Iustine the younger succeding I ustinian had receiued the gouernaunce of the Ro­mayne empire, An. 563. a priest and abbot notable by his habit and religious life called Columban cam from Ireland into Britany to preache the woord of God to the Redshankes that dwelt in the North, that is to say to those that by high and hideous ridges of hylles wer disseuered from such Red­shankes as dwelt in the south quarters. For the southerne, Redshankes, who had there dwelling places in the same mo­untaines, did long before (as they say) receiue the true faith and abandonned idolatry, at what time the woord was prea­ched vnto them by the right reuerend bishop and blessed man, Ninia a Briton borne. Who was at Rome perfitly taught the faith, and misteries of the truthe. Whose see the English na­cion hath enen now notable for the name and church of Saint Martin the bishop, where he also doth rest together with many holy men. Which place appertaining to the Bernicians [Page] prouince is commonly called Ad candidam casam, at the white cottage, for somuch as ther he made a church of stone after an other facion, then the Britons wer wont to builde. Columban came to Britanie when the most puissaunt king Bride Meilo­cheus sonne raigned ouer the Redshanks, in the ninth yere of his raigne, and did by his learning and example of life conuert that nacion to the faith of Christ. In consideration whereof the aforsay de yle was geuen him in possessiō, to make a mona­sterie. For the yle is not greate, but as though it wer of fiue fa­milies by estimatiō. His successours kepe it vntil this day, wher also he lieth buried dying at the age of lxxvij. yeres, about xxxij. yeres after that he cam into Britain to preach. But befor that he trauailed to Britaine, he made a famous monasterie in Irelād whiche for the great store of okes is in the Scottish tong called Dearmach, that is to say, a fild of okes: of both the which mona­steries very many mo religious houses were afterward erected by his scholars both in Britaine, and also in Ireland. Of all the which the same abbey that is in the yle where in his bodye lieth buried, is the head house. This yle is alwayes wont to haue an Abbat that is a priest, to be the ruler: to whō both the wholle countrey and also the bishops them selfes ought after a straūge and vncustomed order to be subiect, according to the example of the first teacher, who was no bishop, but a priest and a mon­ke. The report is, that some things ar written by his scholars cō ­cerning his lyfe and sayings: but yet what maner of man so e­uer he was, we know this of him for a surety, that he left suc­cessours, men that excelled in great continence, in passing cha­rite, and vertuous trade of religious lyfe. In obseruing the high feast of Easter they trusted to vncertaine compasses, and no maruaile consydering that no man sent vnto them, the decrees made in generall counsayles for the keping there­of. Yet they diligently obserued all such workes of deuotion and chast conuersation as they could learne in the prophets, in [Page 80] the ghospels, and the Apostles writings. This keping of Easter continued no small time with them, that is to witt, vntill the seuen hundreth and sixteneth yere of our Lordes incarnation, by the space of an hundreth and fiftie yeres after, they receiued the faith. But when the right reuerend and holy father and priest Egbert came to them from England, liuing in Christes quarell in exile in Ireland, being a man very well learned in the holy scripture and singular for the perfett lyfe, which he had lead many yeres together, they were reformed by him, and brought to kepe Easter on the true right and laufull day. Ne­uerthelesse they did not alway before that time solemnise and keepe the feast of Easter vppon the fourtenth daye after the chaunge of the moone according to the Iewes custome (as so­me men supposed) but on the same day, though in an other we­ke then it was conuenient. For they knewe (as Christen men do) that the resurrection of our Lorde, whiche was on the firste daye of the weke ought allwayes to be celebrated on the first daye of the weke also: but as ignoraunt and high­vplandysh men they had not learned when the same first daye of the weke whiche nowe is named Sounday shoulde come. Yet for as muche as they continued in perfecte charitye, they deserued to attaine the perfitte knowledg of this thing, ac­cording as the Apostle promiseth saying: Philip. 2. And yff ye be off an other mynds, God will reueile that also vnto yowe. But he­reof we shall treate more at large hereafter in a place conue­nient.

The 5. Chap.

FROM this yle therefore and from this co­uent of monkes founded by holy Colum­ban, Aidan was sent and consecrated bishop to instructe Englande in the fayth of CHRI­STE, at what tyme Segenius abbot and priest [Page] was head of the same monasterie. The exā ­ple of a true prea­cher, and avertuous Bishop. Wherein among other les­sons of liuing he left the Clerkes a most holsome example of abstinence, and continence. This thing did chiefely com­mend his doctrine to all men, that the learning whiche he taught was correspondent to the life that he lead. And why? He was not desyrous after wordly goods, he was not ena­moured with present Vanitees. His ioye and comforte was foorthwyth to distribute to the poore that mette him all that was geuen him of kinges or other wealthy men of the worl­de. He vsed to trauayle continually bothe in the citye and in the countrey, neuer on horse backe, but allwayes on foote, except peraduenture greate neede had forced him to ryde. And in his trauaile what dyd he? Forsoothe who­me so euer he mette, riche or poore, incontinent abyding for a time with them, either he allured them to receiue the faythe if they were out of the faythe, or strengthened them in the faythe, if they were in it, exhorting them eftsoones no les­se in workes then wordes to almesse geuing and other good deedes. And his religious lyfe so farre passed the slackenes and key colde deuotion of oure time, that all they whiche went with him, were they professed into religion, or were they laye brethern, Siue adiōsi siue Laici. gaue them selfes continually to contem­plation, that is to saye, bestowed all their tyme either in rea­ding scripture, or in learning the psalter. This was the dayly ex­ercise of him and his brethren to what place so euer they came. And if by chaunce it had happenned (whiche yet happened seldome) that he were bidden to the kinges banket, he went in accompained with one or two clerkes, and taking a shorte re­past, he made spedely hast to read with his brethren, or els wēt other where forth to pray. Euery deuout mā and womā being at that time taught by his ensamples tooke vp a custome al the whole yere through, VVensday and frida­yes fast. sauing betwene Easter and whitsonty­ [...]e apon wensday and friday to continew in fasting vntill [Page 81] three of the clocke in the after none. If rych men had done any thing amysse, he neuer for hope of honour, or feare of displea­sure spared to tel them of it, but with sharpe rebuking amended them. If any gesse or straunger had come vnto him, were he neuer so worshipful, he neuer gaue mony but only made them good chere. As for suche gyftes as in monye were liberally geuen him by ryche men, he dyd eyther (as we haue sayed) geue them in a dole for the reliefe of the poore, or els he la­yed it out for the raunsomyng of those that had been wrong­fully solde: finally many of such, as by mony he had redemed, he made after his scholers, bringing them vpp in learning and vertue and exalting them to the highe dignite of priesthod. The report is that (when kynge Oswald desired first to haue a Prelate out of Scotland, who might preach the fayth to him and his people) an other man of a more austere stomacke was first sent: Who when after a lyttell while preaching to the Englishe nacion, he did nothing preuaile ne yet was wyllingly heard of the people, he returned into his country, and in the assemble of the elders, he made relacion, how that in teaching he could do the people no good to the which he was sent, for as much as they were folkes that might not be reclaymed, of a hard capacite, and fierce nature. Then the elders (as they say) began in counsaile to treate at lōge what were best to de done, being no lesse desyrous that the people should attayne the sal­uation whiche they sought for, then sory, that the preacher whom they sent, was not receiued. When Aidan (for he also was present at the coūsaile) replyed against the priest of whom I spake, saying. Me thinketh brother, that you haue ben more rigorous, then reason would with that vnlerned audience, and that you haue not according to the Apostles instruction, first geuen them milke of milde doctrine, vntell being by litle and litle nourished and weaned with the worde of God, they were able to vnderstand the more perfect misteries, and fulfill the [Page] greater commaundementes of God. This being saied, al that were at the assemble, looking vpon Aidan debated diligently his saying, and concluded that he aboue the rest was worthy of that charge and bishopricke, and that he shoulde be sent to in­struct those vnlerned paynims. For he was tried to be chiefely garnished with the grace of discretion, the mother of all ver­tues. Thus making him bishop they sent him forthe to preach. Who when he had taken his time, euen as before he was kno­wen to be endued withe discretion, so did he afterward shewe him selfe to be beautified with all other vertues.

The. 6. Chap.

KInge Oswald and that parte of the Englishe nation of whome he was the Soueraine gouuernour, beinge from thence forthe instructed by this right Reue­rend prelats doctrine, did not only learne to hope for the hea­uenly kingdome vnknowen to his graundfathers, but also cō ­quered (more then any of his auncetours did) earthly kingdo­mes by the power of the same one almighty God, who made heauen and earth. Brefely all the nations and prouinces of Britanny, which spake foure diuers languages, that is to saie, the Britons, the Redshankes, the Scottes, the English, became subiect vnto him. And yet being aduaunced to so royall ma­iesty, he was euer notwithstanding (which is maruailous to be reported) lowly to all, gracious to the poore, and bountifull to all pilgrimes and straungers. The report is that at a certain time, when on the holy day of Easter the kinge and the fore­saied bishop were sitt downe to diner, and a siluer dish repleni­shed with princely deintees was sett on the table before them, being now ready to saie grace, sodenly entered in his seruaunt, to whom was committed the charge to receiue the needy, and tolde the king, that a very great numbre of poore people floc­kinge from all places did sitt in the Courte, looking for some [Page 82] almes from the kinge. Who by and by gaue commaundement that the delicates whiche were sett before his owne person, should be bestowed on the poore, and the dishe of siluer bro­ken, and by peecemeale parted amonge them. At the sight whe­reof the bishop who sate by the kinge, being delited withe such a worke of mercy, toke him by the right hand and saied: I praie God this hande be neuer consumed. Which thinge came euen so to passe, as in his blessing he desired. For where as after that he being slaine in battail, his handes with his arme were cut of from the residew of his body, so it is that his handes to this time continue vncorrupted [...] and are reserued in a siluer shrine in S. Peters church, wher with worthy honour, they are worship­ped of all men in the kinges cyte, That Ci­te is now called Bābrough whiche hathe his name of a lady sometime Quene, called Bebba. By this kinges trauail the prouinces of the Deirans, and the Bernicians, which did so de­adly hate one the other, were reconciled and ioyned together, in one allegeaunce and amitie, like as they were one people. This kinge Oswald was kinge Edwines nephew by his sister Achas side. And it was mete, that so noble a predecessour shuld haue so worthy an heyre as wel of his religion, as of his realme, and that of his owne kinred.

The. 7. Chapter.

THe west Saxons (who of old time were called Genisse) receiued the faith of Christ in the raign of Cynigilsus, The west countre of Englād as the dio ceses of Salis­bury of Exceter, of Ba­the and VVelles, and of Hāpsher. Berinus the bishop preaching to them the worde: who came into Britanie by Pope Honorius appointment, promi­sing in his presence that he wold sowe the seedes of the holy faith in the hart of the vttermost coastes of England, whether no teacher had of any time gone before him. In consideration wherof at the commaundement of the same Pope Asterius the bishop of Geane did consecrat him bishop. But at his arri­uall [Page] into Britany, and first entering into Geuisse, finding that al the inhabitants there were very paynims, he thought it more expedient, to preach the word of God among them, rather then in trauailing further to serche for such as he shuld preach vnto. And thus at his preaching of the gospell in the forsaid prouin­ce, when the king him selfe being newly taught the faith was Christened with his nation, it happened at that tyme, that Os­wald the most holy and very victorious king of Northumber­land was present. The first Christe­ning in the west co­untre. Who coming then to take his daughter to wife, toke him first out of the holy font for his godson, not without the meruailous and swete prouisiō of almighty God. After this solemnitie both the kinges gaue the same bishop the citie of Dorcinca for his bishoprike, where after that he had builded and dedicated churches, Dorches­ter in Bar keshere. and by his paines brought much people to our Lord, he went to God, and was buried in the same citie. VVinchester. Many yeares after when Hed­de was bishop he was translated from thens to the citee of Venta and laid in the churche of the blessed Apostles S. Peter and Paule. After the death of this kinge his sonne Senwalch succeded him in his kingdome: Apostasie from the faith pu­nished. who refused to receiue the faith and sacramentes of the kingdome of heauen, and shortly after lost the greate rule of his wordly kingdome also. For ta­king an other wife, and casting of the sister of Penda kinge of the Marshes his true wedded wif, he was by Penda assauted with battaile, deposed from his kingdome, and constrained to flye to the king of the east English men, who was called Anna, with whom liuing in banishment by the space of three ye­res he learned the faith. For this kinge with whom he lyued in banishment, was a vertuous man and blessed of God with plen­tifull and holy issue, as we shall declare hereafter. But when Senwalch was restored to his kingdome, there came out of Ire­lande into his prouince a certaine prelate named Agilbertus, a frenche man borne, yet hauing made long abode in Ireland be­cause [Page 83] he read there the scriptures. This bishop of his owne ac­corde came to serue the prince and to preach him the word of life. Such was his lerning and industry, that the king entreated him to remaine with him, enduing him with a bishoprik in his dominions which at the princes request he accepted, and ruled the same people many yeres with priestly authoritie. At the lenght the king, who could only speake the Saxon tonge, being wery of that foren language that Agilbertus vsed, did priuely bring into the prouince an other bishop of his owne language, named VVini, the which also was made bishop in fraunce. And diuiding the prouince into two dioceses, gaue him a bishops see in the citie of Venta, which the Saxons cal Vintancester. VVin­chester, Wherfor Agilbertus being highly displeased, because the king did this without his counsayle, returned againe into fraunce, and after that he was aduanced to the bishoprike of the cite of Parris, there he died an old man, and very aged. But not many yeres after his departure out of Britāny Wini also was by the same king deposed from his bishoprike, frō whēce he departed to the king of the Marshes called Vulfhere, and of him he bought with mo­ny the see of the cite of Londō and cōtinued there bishopto the end of his lif. Wherby the prouince of the west Saxōs lacked no small time a bishop. At which time the forsaid king of the west Saxons being very often disquieted in his mind for the great losse and spoile which in his kingdome he susteined by his ene­mies, called at last to his minde how he had wickedly expelled him out of his realme, by whom he had receiued the faith of Christ, vnderstanding withall that by want and lacke of a bis­shop he wanted also the helpe and grace of almighty God. Therfore he sent embassadours into fraunce to Agilbert besee­ [...]hing him that he wold returne and resume againe his bishop­rike, offering with all to make satisfaction for that which was past. But Agilbert excusing him selfe, alleaged that he could in no wise repaire thither, because he was bound to abyde at his [Page] bishoprike, whiche he had in his owne countrey and diocesse: Neuerthelesse to thēd he mought somwhat helpe him who did most earnestly desyre him, he sent thither in his stede a certaine priest Eleutherius by name his own nephew, who should be ma­de a bishop for him, if it were his plesure, affirming that he dee­med him to be well worthy of his bishoprike. This Eleutherius was honourably receiued of the people and the kinge, who entreated also Theodore then Archebishop of Caunterbury that Eleutherius should be consecrated their bishop. In whiche function he liued and laboured many yeares, beinge the only bishoppe of that prouince, appointed so by a Synodall decree.

The. 8. Chap.

IN the 640. An. 640. yere of the incarnation of our Lord, Eadbaldus king of kent passing out of this life left the gouernance of the realme to his sonne Earconbert. Earconbert did pros­perously raigne xxiiij. yeres and certaine moneths. This was the first king of England, Idols first threwen downe in England. who of his princely authoritie com­maunded that the idols, which were in all his whole realme should be forsaken and destroyed: and moreouer that the fast of fourty dayes, should be kept. And that this his authoritie mought not lightly be contemned of any man, he appointed mete and conuenient punishments for the transgressours the­reof. Eartongath this princes daughter, as a worthy childe of such a father was a virgin of greate vertu. She serued god in a Monasterie all dayes of her life that was builded in the countree of Fraunce by an honourable Abbesse, called Fara in a place named Brige. For in those dayes, when many mona­steries were not yet builded in England many were wont for the loue of religious life to go to the religious houses of Fra­unce, [Page 84] sending also their daughters to the same to be brought vp, and maried into heauenly bridegrome: Virgins in Mona­nasteries. especially to the monasterie of Briḡe, and in Cale, and also Andilegum. Among whom was Sedrido daughter to the wife of Anna king of the east English (of which king Anna we haue made mention be­fore) and Edelburg, the sayd kinges naturall daughter, who be­ing straungers and alians, were yet both made abbesses of the same monasterie in Brige by reason of their worthy vertues. This kinges elder daughter Sexburg wife to Earconbert king of kent had a daughter named Eartongath and of her we will now treate. The inhabitans of that place are wont euen at this day to tell of many vertuous dedes and miraculous signes, wrought by this holv virgin. We only will be contented to speke somewhat shortly of her departure out of this worlde, and passage to a better lyfe. The time and houre of her calling to God being at hand, she began to visit in the monasterie the celles of the sicke: especially of such her sisters, as either for age, or for vertuous conuersation were most notable. Vnto who­se prayers lowly commending her selfe, signified vnto them the houre of her death approching, according as she had lear­ned by reuelation. The reuelation (as she reported) was such. She said, she had seen a company of men apparelled in white enter into the same monasterye, of whom asking what they sought for, or what they would there, it was answered her that they were sent thither, to thend they might take with them that golden coyne, which came from kent to that place. And on the same night, in the last part thereof, that is to saye when the sonne began to rise, she passing ouer the darkenesse of this present world, went vp to the light that is aboue. Many of the brethren of the same monasterie which were in other houses, reported that they heard euen at the same moment, the melo­die of angels singing together, and the noyse as though it were of a very greate multitude coming into the monastery: where­uppon [Page] uppon they by and by going foorth to knowe what maner a thing it were, The like is writen of S. Antony behol­dīg in cō ­pany of other the soule of Amos 2 religious e­remite ca­ried vp into heauen the Angels accōpay­nīg with melody. saw that there was an exceading greate light, sent downe from heauen which ledd and conducted that holy sou­le deliuered out of the pryson of the flesh to the euerlasting io­yes of the heauenly countrye. Beside all this they reported of other miracles, which were shewed by the hand of god that ve­ry night in the selfe same monastery. But we passing to other miracles doe leue these to the religious persons of this monas­tery to report. The honorable body of Christes virgin and spouse, was buried in the church of S. Steuen, that first blessed martyr. And it was thought good three dayes after the buri­all, Hist. tri. part. lib. 1. cap. 11. that the stone wherwith the graue was couered, should be layed asyde, and reered vp higher in the same place. At the doing whereof so pleasaunt a smell, S. Hierom also wri­teth the like of S. Antony in the life of Paule the Eremite. and so swete a sa­uour came from the bottom of the earth, that to all the bre­thern and sisters that stode by, there semed as though there we­re storehouses, and cellars of balme naturall opened. Yea fur­thermore Edelburg aunte by the mothers side to this Earton­gath (of whom we haue treated) euen she also in great chasti­tie of body preserued the glory that god loueth, which resteth in perpetuall virginitie: and how vertuous a virgin she was, it was better knowen after her death. For when she was Abbesse, she began in her monastery to build a church in the honour of all the Apostles wherein she willed her body to be buried. But the worke being wel nere half done she died, and was buried in that very place of the church, (though yet not finished) where she desyred. After whose death the Brethren more inten­ding vpon other thinges, the whole building of this churche ceased forseuen yeres space, which being expired, they determi­ned vtterly to leaue of the buylding of it, for the excessiue la­bour and charges therof, yet they appointed to translate into the church, (which was builded vp and dedicated) the bones of the Abbesse that were taken owt of that place, for which [Page 85] purpose opening the graue they founde her body so vncor­rupted as it was free from the corruption of carnall concupi­sence: and so when they had wasshed it ons againe, and cladde it in other attire, they translated it into the church of S. Steuen the martyr. The day of whose byrthe was there customably kept solemne in great glory the seuenthe daye of Iuly.

The. 9. Chapter.

OSwald the moste Christian kinge of Northumberlande reigned nine yeres, that yere also being reckened, whi­che both by the deadly crueltee of the king of Britaine and also throughe the wicked Apostasy of the two kinges of Englande is to be accursed and not to be had in memory. For (as we haue declared before) it was agreed vpon by one accorde of all writers, that the name and memory of those that forsoke Christ his fayth, shuld be vtterly rased owt of the rolle of Christian kinges, neither any yere of their raigne regestred. At the full end of these nine yeres Oswald was slayne in the field in a cruell battaill by the same paynim people and pay­nim king of the Marshes, by whom also his predecessour Edw­yne was killed, in a place whiche in the English tong is called Maserfelth, in the eight and thirtith yere of his age, on the first day of the moneth of August. How great the fayth of this king was in God, of how harty and feruent deuotion, it well appeared after his death by sundry miracles, for to this daye cures of the deseased both men and beastes are daily wrowght in that place, where he was slayne of the miscreantes and he­then, fighting for his countrey. Hereof many caried awaie the very dust, where his body fell downe on the earth, whiche ca­sting into water, they cured therby many infirmites. This was of so many and so ofte practised, that by carying the earth a­waye, a hole was lefte so deepe, that a man mought stand vp­right [Page] right in it. Opera illo. rum sequū ­tur illos. And no maruayle at all, that sicke persons are hea­led in the place, where he dyed, who allwaies, duryng his lyfe bestowed most of his time in almes geuing, Their workes de folow them, Apoca. 14 in comforting the needy and helpyng the poore. And verely many and sundry miracles are reported to be done by the dust of the place where he dyed. But we shall be contented to reherse only two which we haue heard of our auncitours and elders. Not long after the death of this prince it fortuned a man on horsebacke to iourney that waie, Miracles at the place where kinge Oswald was slaine where the prince was slayne, whose horse e­uen abowt that very place, began sodenly to become tyred, to stand styll, to hang downe his hed, to fome at the mouth, and at the length, after great and excessiue payne to fal down right: the man lighted of, and laying some strawe vnder his horse, ta­ryed by to see whether the horse would mend or els dye ow­tright. The poore beast being of long tyme troubled withe greauous paine, toumbling and turning it selfe nowe on the one side, nowe on the other, walowed at the length to that same place, where this kinge of worthy memorie was slayne. Incontinent the paine ceasing, the horse leaft the inordinat motions of his body, turning it selfe as if it had ben wery on the other side, and foorth with as perfitly whole on bothe sides arose vp and began to grase: at the sight wherof the owner of the horse, as a man of a quick witt, vnderstoode that some stra­unge and singular holinesse, was in that place where his horse was vpon the soden so healed. Putting therfore a marke in the place, he leapt on horseback, and rode to the ynne, whither he purposed to trauaile. Here he found a damsell neece to the good man of the house of a long time deseased with a greuous palsey, whereof hearing his ofte and the whole house holde much complayning, he began to tell them of the place where his horse was healed. What nede many wordes? They set her on a carte, and brought her to that place, laying her downe therin. Wher hauing rested and slept for a small tyme, wa­king [Page 86] she found her selfe whole and perfectly cured of that pal­sey. She called for water, she washed her face, she dressed vp her heare, she couered her head with a linnen clothe, and with them, who brought her on carte, she retourned on foote.

The. 10. Chap.

AT that tyme a certayne other trauailer came out of Bri­taine, as the brute is making his iourney ner to that same place, wherin the forsaid battaile was fought. Vewing the place he espied one plat more greene and pleasanter to the eye then was the residue of the field. Wherof he gessed the cause should be that in that place some one man holyer then the rest of the armie had ben slayne. Therfore he toke awaie withe him some of the dust of that earth, knitting it vp in a lynnen cloth, and demyng with him selue, as in dede it came after to passe, that the same dust might be medicinable for sicke per­sons. This man ryding on his iourney came that euening to a certaine village, where taking vpp his inne, and finding the neighbours of the parish at feast with the ofte, being required sate down also with thē at the banket hanging vpon on of the postes of the wal, the linnen cloth with the dust, which he had brought. The feast and chere encresing, cuppes walking apase, the gestes with mirth so far forgott thē selues, that a great fier in the middes of the house being made, the sparkles flying vp aloft, and euery man intending to mirth, the roufe of the house being made but with slender twigges and thatched, was so­denly sett all on a light fyre. Wherat the gestes being disama­ied rāne al out of dores, not able to saue the poore house being now all on fyer and ready to consume. To come to the purpose, the whole house being consumed with this fyre, that post a­lone wheron the dust hanged, (inclosed in a cloth) continued, safe from the fyre, and therwith not hurt at al. At the sight of this miracle al maruailed much and with diligent enquire and examination founde out that this dust came from that place [Page] where king Oswaldes bloud was shed. After that the miracles were manifestly knowen and bruted abrode, much people be­gan to resort therto: where after much haunting, many obtei­ned helth and cures of deseases both for them selues, and for others.

The. 11. Chapter.

OF all other miracles I suppose it must in no wise be left vnwritten, how heauenly a miracle was shewed when king Oswalds bones were found out, and translated to the church wherin they are now reserued. This was done by the industry of the queene of the Marshes, Offride by name, who was his brother Oswines daughter which Oswin after Oswalds raigne came to the croune, as we shall declare in the processe that foloweth. Ther is a famous monastery in the prouince Lindissi named Beardanan, Lincoi­ [...]eshere. which the same quene and her hus­band Adilrede did greatly loue, honour, and reuerence, wherin she desyred to lay vp her vncles honorable bones. When the chariot was come, wherin the same bones were brought toward the euening, the men that were in the monastery, would not gladly receiue these bones, into the forsaid monastery: because although they had knowen that he was a blessed man, not­withstanding forasmuch as he was a forrain borne, and toke vpon him to be their king, they hated him also after his death, like as they did of long time by his lyfe. Wherby it came to pas­se, that, that same night the relikes that were brought thither, did remaine still without: yet was there a great pauilion stret­ched out ouer the chariot wherin the relikes were: but the she­wing of heauenly miracle did manifestly declare, with how great reuerence those bones ought to be receiued of all faith full people. For all that night long a pillour of light, reaching [Page 87] from that chariot vnto he auen, stoode so, that it was plainly seen in al places almost of the same prouince of Lindisse. Wher­fore when the morning was come, the brethern of that mona­stery, who on the day before had denied began now to desyre earnestly, that the same holy relikes, might be laied vp in their house. These bones were after enclosed in a shrine, which they had prouided for that purpose. The shrine also was placed in the church with honour conuenient: And to thend that the holy mans princely personage might alwaie be remembred, they erected ouer his tūbe his standerd, made of gold and pur­ple: Also whereas the very water wherin they washed his bo­nes, they poored out into a corner of the vestrey, from that day forward it came to passe, that the earth it selfe, which receiued that holy washing, had also especiall grace to driue awaie diuels from the bodies that were possessed. Furthermore in processe of time, when the forsaide Quene abode in the same monaste­ry there came to salute her a certaine honorable Abbesse, which liueth vntill this day: her name is Edilhild sister to the blessed man Edelwin and Aldewin, the first of the which was a bishop in the prouince Lindisse, the second was the Abbot of a mona­stery, the which is called Peartane not far from the place where that Abbesse had her monastery. This abbesse cōmoning with the Quene, after they begā to fal in talke of Oswalde, among o­ther matters she saied, that she also had seene, on the very same night a light vpon his relikes whiche in height reached vp to heauen. Wherunto the Quene added that many sicke folckes were now healed with the very dust of the pauiment, on the which the water of his wasshing was poured out: Then the Ab­besse desyred to haue some deale, of the dust geuen her, and as sone as she receiued it, she knit it vp in a cloth, laied it vp in a lit­le casket, and retourned. Not longe after, when she was in her owne monastery, a certaine straunger came thither, who in the night was wonte diuers times sodenly to be trou­bled [Page] with a foule sprite, and that most greuously. This geste when he had ben liberally entertayned, after supper went to bedd, and sodenly being possessed with the diuell, began to crye out, to gnash with his teeth, to fome at the mouth, and to cast fourth his body violently, flinging some partes one waye, and some an other. And when no man was able either to hold or to binde him, a seruant ranne, and knocking at the gate tol­de the abbesse. Who forth with going forth with one of the nunnes, to the place where the brethern laye, she called forth a priest, requiring him to go with her to the pacient. Wher when at their coming they sawe many men present, labouring to ke­pe downe the partty vexed, and to stay his inordinat motions and yet preuailing nothing, the priest adiured hym, and did what he could for the appeasing of the rage, that this pi­teous creature was in: but the priest himselfe for ought he could doe auailed the party nothing. At last when it semed ther remained no health, Gregory B. of Nis­so, brother to S. Basill reporteth of miracles wrought by the du­ste lying vpon Martyrs tum­ [...]s. In vita Theodori Martyr [...]s. or hope of amendement in the mad­de body, the Abbesse by and by, remembring the aforesaid dust commaunded forthwith a maide who serued her, to go and bring her a little coffer, wherein the dust was reserued: who going as she was commaunded, as sone as she entred into the court of the house, (in the inward part wherof the mā that was possessed with the euill sprit, was tormented) bringing the sai­de dust, the person possessed sodenly helde his peace, and layed downe his head, as though he were fallen a sleape: setting eue­ry part of his body as though he wolde rest. Al they who stode about the patient, were whist, aud being attentiue kept sylen­ce, carefully looking w [...]at end the matter would haue. And behold, after a quarter of an houre, or there about, the man that was before disquieted, arose vp all quiet, and with fet­ching a greate sigth said, euen now, I fele my selfe whole, and now I come to my witte againe. They which stode by de­maunding how this had happened, he answered: Inconti­nent [Page 88] as sone as this virgin, with the little coffer whiche she brought was come nigh to the court of this house, all the wic­ked sprites that troubled me departed and appeared no mo­re. Then did the Abbesse geue him a litle piece of that dust. The priest prayed ouer him, and departed. He passed thus, the rest of that night in most quiet rest: neither did he suffer all the night after any trouble or vexation at all.

The 12. Chap.

SHortly after this time there was a certaine little boye in the same monastery, Paulinus a lerned bis­shop of Nola in S. Augustins time re­porteth sundry miracles of health re­stored to sick persōs at the tū ­be of S. Felix. Na­tali 6. the like wri­teth S. Ba­sill of the 40. Marty­res. S. Am­brose of the bodies of S. Ger­uasius and Protasius. li. 10. epist. ad sororem: epist. 85. et serm. 19. who had a great while ben sore sic­ke of a feuer. Who on a day looking heauely for the cour­se of his feuer, one of the brethern, coming to him, sayd: wilt thou my son, that I shall teache the, how thou maist be deliue­red of the griefe of this sickenesse? Ryse goe into the church, and when thou comest to Oswalds sepulture, sit downe there, and abiding quietly cleaue vnto the tumbe, beware thou goe not from thence, nor stirre out of the place, vntill the fitt of feuer shall be past: then will I come and bringe the foorth from thens. The childe did as the religious man had counsai­led him. And when he was sitting hard by the holy mans tum­be, the sicknes did in no wise presume to attache him, but fled incontinently from him, as daring not kepe any course with him neither the next daye, nor the third daye, no yet any time afterward. That this was so done, the religious man, who ca­me from thence reported to me, and saith furthermore, that at the tyme of his talke with me, that younge man, on whom when he was but a child this miracle of health was done, was yet alyue in the same monastery. All lerned stories ar [...] full of such ex­amples. And it is not to be wondered at, that the prayers of that king now reigning with God maye doe muche with him: Who hauing sometime the gouernance of a temporall realme, accustomed him selfe to continuall and earnest prayer for the euerlasting kingdome. Finally men re­port, [Page] that he had oftentimes continued in prayer from mid­night mattins, vntill it were day, Kinge Os­walda greate praier [...] Holy men worke mi­racles by interces­sion. and by the reason of his com­mon custome of praying, or geuing god thankes, he was wont alwaies, whersoeuer he did sitt, to haue his handes vpright vp­pon his knees. Yea it is is said also, that he ended his life, as he was saying his deuotions. For whiles he was compassed a­bout with the artillary, O rare ex­ample of a Christen Prince. and assayled of his ennemies, and sawe that he should be slaine immediatly, he made his prayer to god to saue those souldiers soules, which were in his armye. Of the which occasion came vp this prouerbe: God haue mercy on their soules, quoth Oswald, when he died him selfe. An olde uerbe. His bones were conueyghed and buried in the monastery, whereof we speake. And whereas the king who killed him commaunded that his head and his handes with his armes cut of from the body, shuld be hanged vp on poles, a yeare after, Oswine, his successour in the kingdom came with his armie, and toke them away, bu­rying his head in the churcheyarde of holy Iland churche, and laying vpp his handes with his armes in the cytee of Bebba. Bābrough

The. 13. Chap.

THe renowne of this famous man hath passed not only ouer all the borders of Britaine, but also spreading the beames of holesome light farre beyonde the Occean sea, came to the coastes of Germany and Ireland likewise. The right reuerent bishop Acca was wonte to tell, that in his iourney to Rome, as he passed through Friselande, and abode so­metime there in the house of VVillibrorde, that holy bishop of Friselande with his prelate VVilsride he heard him oftentymes reporte, what were done in that prouince by the meanes of the religious relikes of this most vertuous king. At what tyme also he being but yet a priest ledde a pilgrimes life in Ireland [Page 89] for the loue he had to the euerlasting countrey, he reported that the bruite of this kings holines was then farr abrode sowen in that yle also. One miracle, whiche he rehersed among other, we haue thought good to write in this owr present historye. In a tyme of mortalytie (sayd this man) which by a greate de­ath destroyed Britayne, and Ireland, a certayne scholer whose auncetours were scottes, was stroken with the same pestilence, a man skilfull certesse in the studye of learning, but one that vsed no diligence, and tooke no labour at all for the attayning of his owne euerlasting saluation. Who when he saw him selfe to be at deaths doore, trembled and was troubled in sprite, for death so nye approching, fearing, (as his lewde life deserued) to be throwen down into the doungeon of hell. And therwith he cryed to me being lodged not far of, and fetching depe and sorowfull sighes, in a trembling and lamentable voyce, made thus his mone vnto me. Yow see, (quoth he) that now by the increase of my bodely greefe, I draw to the poynt of deathe. And I know surely that by and by after the deathe of this my body, I shall be taken awaie to the euerlasting death of the soule, and that I must endure the torments of hell: for that tra­uayling in the reading of holy writt, A lesson for vngodly studēts and occupied alwaies in diuine study, I became yet rather a slaue of sinne, then a keper of gods holy commaundements. But, if God of his mercifull goodnes, will graunt me any leysure to liue, I purpose to amēd my sinfull manners, and dispose from hence foorth my whole life, to the will and pleasure of almightye God. Yet I knowe that I haue not deserued either to haue or to hope for so much truce and respyte to liue: except peraduenture by the help of such, as haue faithfully serued God, he will of his tender mercy vouchsafe, to forgeue me so wretched and miserable a synner. For we haue heard it commonly reported, that there hath ben in your nacion a king of wonderfull holinesse called Oswalde, the excellencie of whose faith and vertue, yea after his deathe, [Page] was well knowen by working of many miracles. I besech yow therfore, if yow haue any of his relikes left with yowe in your keping, bring it to me, because it may so be, that God will haue mercy vpon me through his merits. To whome I made this answere: forsooth I haue of the tree, The goodnes of God and our faithe worketh miracles by holy relikes. whereupon his head was sticked, after that he was flayne of the paynims, and if thou wilt beleue assuredly, the mercifull goodnes of God by the me­rite of so worthye a person, may both graunt the longer tyme to leade this life, and also make the a meete man, to enter into the life euerlasting. Who answering me incontinent, that he did perfectly beleue so, I called for water, and blessing it, I cast in a chyppe of the forsayde oken tree, geuing of the water, the sicke man to drinke. Foorthwith he began to amend, and recouering his health, lyued along tyme after, and being tour­ned to God, in al hart and deede, did openly declare to all men, wher euer he came, the graciousnesse of our mercifull maker, and the glory of his faithful seruaunt.

The 14. Chapter.

THis blessed kinge being exalted to the kingdome of hea­uen his brother Oswin a young man, about thirty yeres old toke on him in his steede the gouernaunce of the e­arthly kingdome, and ruled the realme withe greate disquiet­nesse and trouble, the space of eight and twenty yeres. For first the paynim, and mighty king Penda had warre against him. Then the paynim people of the Marshes, which slewe his bro­ther made him battaile. Also his owne sonne Alcfride did ly­kewise rebell and resist him. Last of all Adilwalde his nephew, sonne to Oswald withstoode him. In the second yere of this Oswins raigne, that is to witt in the. 644. An. 644. yere after the incar­nation of owr Lord, the right reuerent father Pauline, somtime bishope of yorke: but then gouerning the diocese of Roche­ster, [Page 90] went to God the twentieth day of October. He was by­shop. 19. yeres and two monthes, and one and twentie dayes: and was buried in the chappell of the blessed Apostle S. An­drewe, which king Edilbert builded vp euen from the foun­dation in the same cytee of Rochester. In whose place the ar­chebishop Honorius aduanced Thamar, a kentish man, a man comparable to any of his auncestours bothe in vertue of life, and excellencie of learning. Oswin at the beginnying of his reigne, had a partaker of his estate royall named Osuuius, who descended of kinge Edwines bloud, that is to say, the sonne of Osrike, of whom we haue made mention before, a maruaylous deuoute and godly man, who seuen yeres together ruled the prouince of the Yorke shere. Deirans, in most plēty of things, and with the loue of al his subiects. But Oswin who gouerned the other part of Northumberland, toward the north, to witt the prouince of the Bernicians, Omnisque potestas impatiens consortis erit. Luca­nus lib. 1. cold not long liue peasibly with him: but rather forging and encreasing causes of debate murdered him at lēgth most cruelly. For vpon these variaunces an armie beyng on bothe partes assembled, Osuuius seyng hym self to weake, to ioygne battayle withe Oswin, thought it more expedient, to breake of warr at that time, and refrayne vntill better occasion serued. Therfore he discharged the army, which he had gathe­red together cōmaunding euery man to returne home againe. The field where they met, is called VVilfares downe, and stan­deth almost ten myle, from the village of Cataracton toward the west. Osuuius conueighed him selfe out of the waye, with only one that was his most faithfull souldiour named Condher to one Hunwald an Earle, whom he toke for his ve­ry frend. But alas he was much deceaued: for being by the same Earle betrayed withe his forsaid souldiour vnto Oswin by by his lieutenant Edelwin he slew him most cruelly and trai­terously. This was done the xx. of August, in the ninthe yere of his reigne, in a place whiche he called Ingethl [...]ng, wher, for [Page] the satisfaction of this heynous acte, Praier for the dead. there was after­warde a monastery buylded, in the which daily prayers should be offered vp to God, for the redemption of bothe the kinges soules, as well the murderer, as the partye murthered.

King Osuuius was of countenance beautifull, The com­mendati [...] of kinge Osuuius. of stature high, in talke courtyous and gentle: in all pointes ciuill and a­miable: no lesse honourable and bounttfull to the noble, then free and liberall to persons of lowe degree. Wherby it happe­ned, that for his outward personage, inward hart, and prince­ly port he had the loue of all men. Especially the nobilitie of all countres frequented his court, and coueted to be receiued in his seruice. Amonge other his rare vertues, and princely qua­lites, his humilitie and passing lowlynesse excelled. Wherof we wil be contented to recite one most worthy example. He had geuen to bishop Aidan a very faire and proper gelding: which that vertuous bishop, Bishop And an [...]ero S. Martin [...] who ga­ue halfe his doke to a na­ked poo­re man. (though he vsed most to trauail on foo­te) might vse to passe ouer waters and ditches, or when any other necessite constrained. It fortuned shortly after, a certain poore weake man met the bishop, riding on his gelding, and craued an almes of him. The bishop as he was a passing pite­full man, and a very father to needy persons, lighted of, and ga­ue the poore man the gelding gorgeously trapped as he was. The king hearing after hereof, talked of it with the bishop, as they were entring the palace to diner and saied. What meaned you my Lord to geue awaie to the begger that faire gelding, which we gaue you for your owne vse? Haue we no other horses of lesse price, and other kinde of rewardes to bestowe vpon the poore, but that you must geaue awaie that princely horse, which we gaue you for your owne ryding? To whom the bishop answered. Why talketh your grace thus? A chari­table say­ing, but now mo­re like to be moc­ked at, then to be folo­wed Is that broode of the mare derer in your sight, then that sonne of God the poore man? Which being said they entred for to dyne. The bishop toke his place appointed. But the knge coming then [Page 91] from hunting, would stand a while by the fyre to warme him. Where standing and musing with himselfe vpon the wordes, A rare and strā ­ge humi­lite of a kinge. which the bishop had spoken vnto him, sodenly put of his sworde geuing it to his seruant, and came in greate hast to the bishop, falling downe at his feete, and beseching him not to be displeased with him for the wordes he had spoken vnto him, saying he would neuer more speake of it, nor measure any mo­re hereafter what or how much he should bestow of his goods vpon the sonnes of God, the poore. At which sight the bishop being much astonned, arose sodenly and lifted vp the king tel­ling him that he should quickely be pleased, yf it would please him to fitt downe, and cast awaie al heauynesse. Afterward the kinge being at the bishops request mery, the bishop contrary wise began to be heauy and sory in such sorte, that the teares trickled downe by his chekes. Of whom when his chapleyne in his mother tonge, which the king and his court vnderstoo­de not, had demanded why he wept: I know said he, that the king shall not lyue long. For neuer before this time haue I seen an humble king. Wherby I perceiue, that he shall spedely be ta­ken out of this life, for this people is not worthy to haue such a prince and gouernour. Shortly after the bishops dredful abo­dement was fullfilled with the kinges cruel death, as we haue before declared. Bishop Aidan him self also was taken awaie out of this world and receiued of God the euerlasting rewar­des of his labours euen on the twelfthe day after the kinge, whom he so much loued, was slaine, that is to wit, the 30. daye of August.

The. 15. Chapter.

HOW worthy a man this bishop Aidan was, God the high and secret iudge of mens hartes, by sundry mira­cles (the proper workes of his maiesty) declared to all [Page] the world. Thre of the which it shall be sufficient presently to recite, for remembraunces sake. A certaine priest called Vtta [...] man of great grauitye and truth, and one that for his qualites was much reuerenced and estemed of men of honour, at what time he was sent into kent to fetch Eanflede kinge Edwines daughter, who after the death of her father had ben sent thi­ther, to be maried to king Oswin, appointing so his iourney, that he minded to trauail thither by land, but to retourne with the yoūg lady by water, he wēt to bishop Aidā beseching him to make his humble prayers to god to prosper him and his, The deuotiō of our primitiue church. who were then taking their iourney. The bishop blessing them and committing them to the goodnes of god, gaue them also hallowed oyle, saying: I know that when you shall haue ship­ping, a tempest and a contrary winde shall rise vpon you sode­inly. But remember that you cast into the sea, this oyle that I geue you, and anon the winde being laied, comfortable fayer weather shall ensue on the sea, which shall send you home aga­ine with as pleasaunt a passage as you haue wished. All these thinges were fulfilled in order, as the bishop prophesied. Truly at the beginning of the tempest, when the waues and surges of the sea did chiefely rage, the shipmen assayed to cast ancar, but all in vaine. For the tempest encreased, the whaues multi­plied so faste, and water so filled the shippe, that nothing but present death was looked for. In this distresse the priest at the length remembring the bishop wordes, toke the oyle pot, and did cast of the oyle into the sea, which being done (according as the vertuous bishop had forsaide) the sea calmed, the bright sonne appeared, the ship passed on with a most prosperous vi­age. Thus the man of God by the sprit of prophecy, forshewed the tempest to come, and by the same holy Spirit, though bo­dely absent appaised the same. No common reporter of vn­certain rumours, but a very credible man, a priest of our church Cynimund by name shewed me the processe of this miracle: who [Page 92] saied that he had hearde it of that same Vtta the priest, in who­me the miracle was wrought.

The. 13. Chap.

AN other miracle worthy temembraunce, wrought by the same father, is reported of many, such as were mo­ste likely to haue perfect knowledge of it. At what ti­me Penda capitain of the Marshes, inuaded the prouince of Northumberland (this Aidan being bishop) and wasting and spoyling the whole countre, Bābrough euen vnto Bebba the cite of the kinges owne abode, being not able neither by battaile neither by siege to winne it, minded to sett it a fire, and had for that purpose, caried thither in certaine chaines and gables (cut of by mayne force in the suburbes of the cyte) a great quantitye of beames, rafters, postes and small twigges, wherewith he had compassed that part of the cyte that adioyneth to the land, in a great height, and the winde now seruing at will, the fire was kindled and the cite began to consume, this reuerent prelate Aidan, being then in holy Ilond, about two myles from the ci­te, whether oftentimes he vsed to departe to kepe his secret tra­de of deuotions and solitary contemplacions (as euen to this day the place is well knowen) beholding the flakes of fire, Theodo­ret in his Philotheus reporteth of a great army of the Persiās destroyed at Nisiba by the praier only of lames then a ho­ly Bis [...]hop of that ci­te. and great smoke ouer the cyte, lifting vp his eyes and handes to heauen, with teares (as it is reported) cryed out, and sayed: Be­hold O Lorde how great mischeif Penda worketh? Which wordes of that blessed man being pronounced, the windes being turned from the cyte, turned backe the light fyre againe, vppon them who had kindled it. In so much that some be­ing hurte, all made afraied, they were fayne to leaue the as­sault of the cyte which they sawe to be holpen by the hande of God. In vita la­c [...]bi Nisi­bensis.

The. 16. Chap.

THis vertuous bishop Aidanus at what tyme he shoulde depart this worlde, hauing laboured in the office of a bishop xvij. yeres, Bāorough remained in a village of the kinges not far from the cyte of Bebba: for hauing there a church and a chamber, he vsed oftentimes to stay and abyde there taking from thence his yourney rounde about the countre to preache the word of God, as he did in al other tounes subiect to the kin­ge, not resting longe in any place as hauing no possessions of his owne, but his church only and a small plotte of grounde lying there aboute. Being therfore sicke, they pitched him a pa­uilion, fastening it hard to the church wall, on the west syde thereof. In this pauilion leaning to a post ioyned to the out side of the church to fortefy it, he gaue vp the ghost in the xvij. yere of his bishopricke, the last day of August. His body was from thence caryed to holy Iland, and in the church yarde of the monastery buried. But shortly after a greater church the­re being erected, and dedicated in the honour of the most bles­sed prince of the Apostles S. Peter, his bones were transposed thither, and layed at the right side of the aultar, with much ho­nour as that vertuous bishop deserued. Finanus a holy man di­rected thither, from the Ilond and monastery of Hij in Scot­land, succeded Aidan, and was bishop a long tyme. It fortuned not long after that Penda king of the Marshes or Vplandish english men, inuading the coastes of Northumberland with a mighty armie, destroying with fire and sworde all that he met­te, burned also that village and the church wherein that holy man Aidan died. But behold al the rest of the church burning, that only poste whereunto this holy man leaned at the mo­ment of his departure, could by no force of fyre be consumed. The miracle being knowen and [...], the church [Page 93] was builded vp againe, in the selfe same place, and the post also to fortefy the wall as before. Which being done not long af­ter by the ouersight of the inhabitants, the village and churche also, chaunced to be sett all on fyre, that poste yet escaping the flame and fyre as before. And wheras the fyre passed through the holes of the post, whereby it was fastened to the churche wall, yet the church burning the poste could not be hurt. God whi­che by the shadowe of Peter healed the sicke worketh the like in the de­ad rel [...] kes of holy men. Whe­reupon a third churche being, builded, that poste was no more sett withowt, to bolster vpp the wall as before, but for remem­braunce of the miracle it was had into the church, and layed as a threshold for people to knele vpon, and make their deuoute prayers to almighty God. And it is well knowen that sithen that tyme diuers haue in that place ben cured of deseases, and with water, wherein chippes cut from that poste haue ben dip­ped, many haue recouered health. Act. 5. This much haue I written of this holy man and of his workes not yet commending in him his wronge and euill accustomed obseruation of Easter according to the coūte of the Iewes, but detesting that in hym vtterly, as also I haue euidently declared in my booke De tem­poribus. But as it behoueth a true historiographer, I haue re­ported of him and of his doings, suche thinges as were cōmen­dable, and might profit the readers. As that he was a man of greate charity and quyet, of great contynency and humilitie, a conquerer of wrathe and couuetousnes and one that was far from all pride and vaine glory. Againe I commend in him his greatindustry both in keping and in teaching the comma­undements of God, his diligent reading, continuall watching, his priestly grauitye in rebuking the proude and haughty, and mild demeanour in comforting the weake, and refreshing the nedy. And to be short, I commend him as one that laboured all dayes of his life (as of his most nere acquaintance I vnderstād) to obserue and fulfill all that was writen and commaunded in holy scriptures the Prophets and Apostles. These thinges in [Page] that holy prelate I do much embrace and commend, as things vndoubtedly pleasing almighty God. But that he obserued not Easter in his due time, either as ignorant therof, or witting it well, yet being lead with the authoritye of his countre, not acknowleadging it, this I neither commend nor allowe. Yet in this very point this I allowe in him, that in his manner of obseruing Easter he beleued, reuerenced, and preached no o­ther thing, then we doe, that is the redemption of mankynde by the passion, resurrection and ascension of Christ Iesus the mediatour betwene God and man. And therfore he obserued his Easter not (as many falsely do suppose) altogether with the Iewes, that is the fourtenth day of the moone, what so ever day it fell vpon, but he kept it euer vpon a sonday reakoning from the fourtenth day of the moone to the twentith: and that for the faith vndoubtedly which he had in our lordes resurrectiō, beleuing it to be in the first fery after the sabooth day in hope of our resurrection to come, which the holy churche beleueth shall happen vpon the same first fery, that is vpon a Sonday, euen as owr lorde arose vpon a sonday, as the scripture testi­fieth. Ioan. 20.

The. 18. Chap.

ABout this tyme, Norfolck Suffolck and Cambridg shere. after Carpwalde Redwaldes succes­sor, Sigibert his brother a vertuous and deuoute man raigned ouer the East english natiō. This prince while he liued in Fraunce flying the emmyte of kinge Redwald, was there baptised. Wherevpon after his returne coming to the Crowne, and desyring to folow that godly order and trade which he had sene practised in Fraunce, set vp a schole to bring vp children by the helpe and ayde of Byshopp Felix whom he toke owt of kent for that purpose, appoynting them masters and teachers after the maner of the kentish men. This kinge was so flamed with the loue of heauen, that leauing at the laste [Page 94] all affaires of his realme to the gouuernement of his cosen Egrick, who also before had part of his dominion with him, he entred to a monastery whiche he had made for him selfe, King Si­gibert be­cometh a monke. where being shoren in, he bestowed his tyme to the atchieuing of the eternall kingdome of heauen. Wherein hauing with much deuotion warfared a longe time to God, the vplandishe english men withe their olde Capitain Penda inuaded his do­minions. His people after long resistaunce finding them sel­ues to weake, beseched Sigibert for the encouraging of their souldiars, to come forth in to the field with thē. Which when of his owne accorde he woulde not agree vnto, they plucked him by force owt of the monastery, and brought him against his wil vnto the field, hoping that the souldyars in the presence of their olde valiaunt Capitain, would lesse think vpon flight, and running away. Notwithstanding the vertuous man re­membring his profession, being sett in the middest of the ar­my, caryed only a litle rodde in his hande. Thus of the cruel hethen he was killed, withe kinge Egrick, and the whole army discomfited. Anna sonne to Guido of the kinges bloude suc­ceded in the kingdome, a man of great vertu, and the father of a blessed issue, as we shall hereafter in his place declare. This kinge also was afterward slayne of the selfe same Penda Ca­pitain of the Marshes or vplandish enhlishmen then heathen and vnchristned.

The. 19. Chapter.

IN the time that Sigibert gouuerned yet the east partes of England, a holy man called Furseus came thither out of I­reland, a man notable bothe for his sayings and doings, of great vertu, and much desiring to wander and trauail in Gods quarell, where so euer occasion serued. Coming therefore to the east coastes of England he was reuerently receiued of the [Page] saied kinge, where poursuing his godly desire of preaching the worde of God, he bothe conuerted many infidels, and confir­med the faithefull in the faith and loue of Christ, by his pai­nefull preaching and vertuous examples. Falling here in to sicknes, S. Paule was com­forted al­so by a vi­sion from God to be stedfast in preaching the worde he had from God a vision by the ministery of An­gels, wherin he was warned to go forth cherefully in his paine full preaching of the ghospell, and perfeuere in his accusto­med watching and praying bicause his ende and death was certain, though the houre thereof were most vncertain, accor­ding to the saying of our Lorde. VVatch therfore bicause ye kno­we not the daye nor the houre. Act. 2 [...]. With this vision being much con­firmed and encouraged, Mat. 25. he hastened with all spede to builde vp the monastery in the place kinge Sigibert had geuen him, and to instruct it with regular discipline. This monastery was pleasaūtly situated for the woddes and sea adioyning, being e­rected in the village of Cnobherburg, and enriched afterward by Anna kinge of that prouince and many other noble men, with sundry faire houses and other ornaments. This Furseus came of the noblest race of the Scottish nation, nobler yet of minde, then of bloud. From the very time of his childehood, he gaue him selfe to reading of holy scripture, and monastical discipline. Especially, as it becōmeth holy and perfit men, what soeuer he lerned to be acceptable to God, he was hoful and dili gent to execut and perfourme. Brefely, in processe of time he builded him selfe a monastery, wherein he might with more leasure and liberty attend to cōtemplation and spiritual deuo­tion. In the which monastery being striken with sicknesse, he was taken out of his body, as the booke writen of his life doth sufficiently testifie. In the which traunce continuing from e­uening vntil the next morning, he was brought to the sight of the Angelicall company and to the hearing of their blessed praises and thankes geuings to God. Among other thinges which he heard them singe, he was wonte to tell of the versi­cle [Page 95] I bunt sancti de virtute in virtutem. Psal. 83. Holy men shall procede from vertu to vertu. And againe. Videbitur Deus dcorum in Sy­on. The God of Goddes shall be sene in Syon. This holy man being restored againe to his body, was within three daies after taken out againe, at what time he sawe not only greater ioyes of the blessed company of heauen, but also beside great con­flictes of the wicked sprits, which very busely went about to stoppe him of his iourney toward heauen with their often ac­cusations, auailing yet nought against him, the holy Angels warding him and defending him. Of all the which thinges who listeth more at large to be instructed, as with what spiteful suttelties the wicked sprits replied alwaies against him not on­ly his doings and superfluous wordes, but also his very though­tes as if they had them writen in booke, also what gladd and heuy tydinges he lerned of the Angels, and other holy and iust men appearing then vnto him, let him reade the litle booke which is writen of his life, and he shal receaue thereof (I doubt not) much spirituall comfort and instruction. Amōg the whi­che yet one thing there is that we haue thought good and pro­fitable to many to expresse in this our history. At what time in his traunce he was caried vp to heauen warde, Note the sc [...]. spi­rituall fi­res whi­che shall burne the [...]wde. he was comma­unded of the Angels who caried him to looke downe in to the worlde. Which when he did, he sawe as if it were a darke and obscure vally vnderneath him. Also in the ayre foure seue­rall fyres, not farre distant one from the other Asking therefo­re the Angells what fyres those were, it was tolde him that those were the fyres which should burne and consume the worlde. The first fyre they saied, was the fyre of lying, which we all incurre when we do not fulfill the promis which we made in baptim: that is, to renoūnce the diuell and all his workes The second fyre is of couetousnes and desire, when we prefer­re the riches of the worlde before the loue of heauenly mat­ters, The third is of strife and debate, when we sticke not to offende [Page] the mindes of our euen Christiās, euen in trifling and su­perfluous matters. The fourth is of wickednes and impiete, thinking it a light matter to injury, beguile or vse violence to­ward our wekers and inferiours. These foure fyres encreasing by litle and litle so farr at the lenght extended, that ioyning altogether they grew to a great and houghly flame. Which approching nigh vnto him fearing he cried to the Angel, Lor­de, beholde the fyre draweth to me. To whom the Angell sai­ed, Euery mā shall re­ceiue ac­cording to the workes of his bo­dy. 2. co. 5. Feare not. That which thou hast not kindled, shall not burne the. For though this flame seme to the terrsble, great, and hougy, yet it trieth euery one according to the desertes of his workes. For the worldly desyre that eche one hath shall bur­ne (and purifie) in this fyre. And as a man burneth in his body by vnlaufull pleasure, so departed out of his body he shall burne by due and deserued paine. The pai­nes of Purgato­ry. Then he sawe o­ne of the thre Angels, whiche in bothe his visions had ben his guides, to go before and diuide the flames from him. The other two warding him on eche side from the dan­ger of the fire also. He saw againe the diuels The diuel fighteth with sinn against man. Rea­de S. Paul Ephes. 6. b. 12. &c. 16. and wicked sprits flyeng through the fire, fighting with fire against the Iuste. Af­ter folow the accusations of the wicked sprits against him, the defence of the Angels for him, and a greater sight of the hea­uenly company. Amonge the which many of his owne nation of Scotland appeared, vertuous priestes in their life time, and men of great opinion of holynesse, of whom he lerned diuers thinges very profitable both for him selfe and for other, which would lerne of him. Who after they had ended their cōmuni­cation departing vp to heauen again with the other blessed company, thre Angels remained with Furseus to reduce him a­gaine to his body. In their returne, as they approched to that great foresaied fyre, the Angell parted the fire from him, as be­fore, yet when this man of God had entred the waie made be­twene the flames, certain of the wicked sprits snatching vp one [Page 96] of them which they tormented in the fires, threwe him at him, and touching him, burned his shouldet and cheke. The man of God As God is said in scripture to bende his bowe to strik with sword, etc. Psal. 7, so here the writer ap­plieth car­nal termes to spiritu­al matters, the names of fire to sinne, of throwing by the di­uels to the charge of sinne. &c. knew well the person, and remembred that at his death he had taken of him a garment of his bequethed him. But the holy Angell taking away spedely the tormented soule, threw him againe in to the fyre. Whereat the wicked sprit saied, repell him not now whom ye receiued before. For as ye tooke the goods of this sinner, so ought ye also take parte of his paynes and tormentes. Vnto whom the Angell answering, saied, he to­ke it not of couetousnes, but for the sauing of his soule: with this the fire ceased. And the Angel turning to the mā, said. That which thou hast kindled hath now burned in the. For if thou haddest not taken the mony of this man dying in his sinne, the torment of his fire had not touched the. And here in many wordes the Angell taught him, what was to be done concer­ning their saluation which did repent. The man liuing longe time after, bore the signe of that fire which he suffred in soule, visible and euident to all men in his shoulder and cheke. And the flesh maruailously openly shewed that, which the soule pri­uely suffred. He endeuoured euer after, as he was also wont be­fore, to preache bothe by worde and example to all men the trade and duty of a vertuous life. The maner of his visions he communicated only to such, who of vertuous desire and holy zele desired the same.

It remaineth yet (touching this man) that we recite here the credible reporte of an auncient brother, of our monastery, who saieth he heard of a very trusty and vertuous man, that he had sene this Furseus in the prouince of the East costes of England, and had heard of his owne mouth these visions. Reporting moreouer, that in the most sharp frost of depe winter, that holy man sitting but in a slight garment, as he recounted these vi­sions, through the great feare, and pleasure also conceiued by the remembraunce thereof, he would sweat as if it had ben the [Page] hottest daye in the middest of sommer.

To returne to our principall purpose, this holy man hauing preached the worde of God many yeares in Scotlande, and not being able to endure any longer the commotion of the people, leauing all that he had, departed from his natiue countre and I­lond that he was borne in. From thence he came to the easte coast of England, preaching there the worde of God, and ere­cting at last (as we touched before) a noble Monastery. Al whi­che thinges duly perfourmed, intending vtterly to abandonne all worldly cares and troubles, he leste also the busy gouuerne­ment of the monastery committing that charge of soules to his brother Fullanus and to Gobbanus and Dicullus priestes: ta­king vpō him the most solitary life of an Anchoret. He had an other brother called Vltanus who also after longe proufe and triall in the monastery, went vnto a wildernesse and lead an Eremites life. To him he went alone, liuing one whole yeare with him in continency, prayers, and daily hand labour. The countre being after much disquieted by often inuasions of en­nemies, and monasteries them selfes being in danger, leauing al thinges in good order, he sailed in to Fraunce. Where being ho­nourably receiued of the French kinge Clouis the second, and of Erkinwald then preuost of Perone he builded a monastery in a place there called Latiniacum. Where not longe after fal­ling sicke he died. Whose body Earkinwald the preuost taking thence kept it in the porche of his church vntell the church it selfe was consecrated in Perone. Which being solemnely done within six and twēty daies after the body was brought thither, and being remoued from the porche to be layed by the high aultar, it was founde as whole and vncorrupted as if the man had but that houre departed. Foure yeares after a litle chappell being erected at the east syde of the aultar wher the body shuld more honourably betoumed, being takē vp againe to be trans­posed thither it was founde in like maner without any blemish [Page 97] of corruption. In the which place it is well knowen that his merites haue much ben renowned by sundry miracles wrought by the allmighty power of God. Thus much of the incorrup­tion of his body we haue brefely touched, that the reader might more clerely vnderstande, of what excellency and vertu this man was. All which thinges, and of other his vertuous com­panyons in the booke writen of his life, he that readeth, shall finde more ample mencion made.

The. 20. Chap.

IN this meane Felix the bishop of the east englishmen depar­ting this worlde, hauing ben their bishop. 17. yeares, Hono­rius the Archebishopp of Caunterbury created in his place Thomas one of his deacons, borne in the prouince of Giruij, after whose death liuing in that bishoprick fyue yeares, he sub­stituded in his roome, Beretgilsus, surnamed Bonifacius a ken­tishman borne. Honorius also the Archebishop, the measure of his life expired, passed to a better in the yeare of our Lord, 653. An. 653. the last daye of October. Whom Deusdedit a west Saxon borne succeded, after a yeare and a halfe, the see being vacant all that tyme. For whose creation and consecration Ithamar byshop of Rochester came to Cannterbury. He was consecrated the. xxiiij. of Marche, and gouuerned that see. ix. yeares. iiij. mo­neths and two dayes. After whose departure Ithamar con­secrated in his place Damianus a Sussex man borne.

The. 21. Chapter.

AT this time the Middelenglishmē The first Christe­ning of the Mar­shes or middle­land en­glish men An. 6 [...]0. ( that is of the sheres aboue named) receiued the Christen faith and the sacramentes thereof vnder Penda their kinge sonne to Pendam that cruell and vnmercifull hethen. This being a vertuous young [Page] man worthy of the name and person of a kinge, was of his fa­ther put in gouuernement of that countre. Who coming after to Oswin kinge of Northumberland, requiring Alcfled his daughter to wife, could in no other wise obtaine his suite, vn­lesse he would as that countre was, receiue the Christen faith, and be baptised. Hereupon the ghospell was preached vnto him. Who hearing the promis of euerlasting life, the hope of resurrection and immortalite of the soule, yelded him self glad­ly to be Christned though he shoulde not spede of his suite. To this he was muche persuaded by Alcfrid king Oswins son, who had maried his sister Cymburg kinge Pendan his daugh­ter. Thus then he with the Erles and kinghtes that waited v­pon him and all their seruauntes were baptised of Finanus the bishopp in a famous towne of the kinges, By Bar­wick. called Admurum. From whence he returned home with much ioye and comfort, accompained with foure priestes notable bothe for lerning and for vertue, whiche shoulde instruct and baptise his people. These priestes were called Cedda, Adda, Betti, and Diuna, who was a scottesman borne, the other thre english. Adda was bro­ther to Vtta that holy and vertuous priest that we mencioned before, Ad Capreae Caput. and Abbot of the monastery called Cubeshead. These foresaied priestes entring the prouince of the middleland with the Prince preached the worde of God, and were gladly heard. Whereby many daily as well noble as of the base forte renoun­cing the filth of idolatry, were clensed in the fonte of life. Nei­ther king Pendam father to this young prince did withstande or gainsaie the preaching of the ghospell in his dominions, yf any would heare it. But hated in dede and persecuted all such, as bearing the name of Christians, liued not according to the faithe they professed: A true saying of an Hea­then. saying commonly that suche men were wretched and worthely to be spited whiche regarded not to please their God in whom they beleued. These thinges began two yeares before the death of kinge Penda the younger who [Page 98] being after slayne, and Oswin a moste Christen kinge succe­ding him in the crowne, Diuna one of the foure foresaied pri­estes, was consecrated of Finanus, and created bishop of all the middle or vplandish english men. For the scarcety of priestes made, that ouer all that people one Bishop was sett. Who win­ning to the faith in short time a great multitude of people, in Fepping died, leauing for his successour Ceollach a Scottish man also borne. Who not longe after leauing the bishoprike, retur­ned to his countre the Iland of Hij where the chief and prin­cipall monasteries of Scotland were. To him succeded Trum­her a vertuous man and brought vpp in religion, an English­man borne, but consecrated byshopp of the Scottes, in the raigne of kinge VVillher, as we shall hereafter more at larg de­clare.

The 22. Chapter.

AT this very time the east Saxōs by the meanes of kinge Oswin receiued againe the faith, The coū ­tre about London. which before expel­ling Melitus the first bishop of Londō out of the coū ­tre, they abandonned. Their kinge then was Sigbert, succeding to Sigibert surnamed the litle. This Sigbert being a nere and fa­miliar frende of kinge Oswin then king of the Northumbrians came by that occasion oftentimes to Northumberland. The per­suasion of kinge Oswin vvith the heathen kinge Sigbert. At which metinges the vertuous kinge Oswin vsed eftsoones to persuade with him, that such could not be Gods which were made with mens handes, that wodde or stone coulde not be any quicke matter to make a liuing God, the pieces and rem­nants whereof either were wasted with fire, or serued to make vessels for the vse of man, or otherwise being naught worthe, were caste forth, troden vnder foote, and turned into earth. God rather, saied he, must be vnderstanded to be of maiesty incomprehensible, to mens eyes vnuisible, almighty and euer­lasting, [Page] who made bothe heauen and earth and all mankinde, gouerned them also, and should iugde the whole worlde in e­quite, whose mansion place is euerlastinge. Finally that al such as would lerne and perfourme the will of their Creatour, should vndoubtedly receiue of him euerlasting rewarde there­fore. These and such other godly aduertissemtēs being frendly and brotherly from time to time made and repeted to king Sigbert by Oswin, he began at lenght his other frendes agreing therunto, to sauour them and beleue them. Whereupon aduise being taken with his company, and all bothe consenting and pricking him fore ward, By Bar­wick he was baptised of Finanus the bis­shop in the cite of Admurum, nigh vnto the walle wherewith the Romanes parted Britanie from the Scotes, xij. miles from the East sea. Kinge Sigbert, being nowe a citezen of the euer­lasting kingdome, returned to his earthly kingdome, requiring of kinge Oswin to haue with him some lerned men and prea­chers to conuert his countre to the faithe. Who sending for Cedda and an other vertuous priest out of the midle land, di­rected them to the east Saxons to preache there the faith, Whe­re hauing through out the countre preached a longe time the worde of life, and made vp a greate haruest to Christe, Cedda departed home againe, and came to holy Iland to talke with Finanus the bishop: who hearing the prosperous successe of the ghospel and the free course it had, calling vnto him two other bishops, Cedda the secōd Bishop of Lon­don, and Essex. Chemes­ford and Tilberi. he consecrated and ordained Cedda bishop of the East Saxons. Cedda being made bishop returned to his prouince and began with more authorite to perfit the worke he had begonne erecting in diuers places churches, making priestes and Deacons, who in preaching and baptising might aide him, especially in the cities of Ithancester and Tileburg, the one stāding vpō the Tems, the other vpō a brāche thereof cal­led Pente. In which two places assembling together diuers newly Christened, he instructed them after the rulers of reli­gious [Page 99] persons, as farre as their tender capacite could then con­ceiue. Thus when the heauenly discipline and holy deuotion daily increased to the great ioye of the prince and the comfort of all the people, beholde by the instinct of the olde enemy of mankinde, this vertuous Prince by the handes of his owne alliaūce was murthered. The cruel executours of this hainous acte were two german brothers. Who being examined vpon what motion they committed that detestable fact, they answe­red, for no other cause but for that they hated the prince for his ouermuch elemency and mekenes in pardoning his enemies, Vertu per secuted of the e­uill, euen to death. and forgeuing al offences done at the intreating of the parties. This lo was their grudge conceiued against the kinge, for which they murthered him: truly because deuoutely and since­rely he obserued the commaundements of God. Though yet in this his giltlesse death a true faulte of his was punished, ac­cording as the holy bishop Cedde had foretolde him. Enor­mous cri­mes in the righ­teous sooner punished. For this Prince hauing in his courte one that liued in vnlauful wedloc­ke, and being therfore excommunicated of the bishop (not be­ing able by any other meanes to let that wicked coupling, or amend it) and not onely he but all other also that would either kepe him company or eate with him, the Prince neglected vt­terly this sentence of the bishop. Excom­munica­tion. It fortuned the prince being inuited of the excommunicated man to a feast, going thither, mette in the waie the bishop, at whose sight the kinge being much afeared, lighted of from his horse (as the bishop also incontinently did) falling downe before the bishops feet, and asking pardon. The bishop being offended with the kinge (for the euill example he gaue) touching him lying on the ground with the rodde he helde in his hande, protested vnto him with a lowde voice, and with bi [...]hoply authorite, saying: So Peter pronoū ­ced Ana­nias to death Act. 5. I tell you, bicause you woulde not refraine from the house of that wicked and damnable person, in that house you shall die. Yet it is to be thought that such a death of so vertuous [Page] a man, did not only wipe awaie this fault, but also increased his merit. Bicause he was slaine for vertues sake and for obser­uing Gods cōmaundements, as by the cōfession of those which slew him it appeared before. To this Sigbert, Suithelme sonne to Sexbald, succeded in the kingdom, and was baptised of the bis­shop Cedda in the prouince of the east englishmen, in a towne of the kinges called, Rendlesham. Edelwald kinge of the east en­glish brother to Anna their former kinge, was godfather to this Suidhelme.

The 23. Chap.

THis man of God Cedda being bishop of the east Sax­ons, vsed yet oftentimes to visit his owne countrie of Northumberland and preache the gospell there. Edil­wald sonne to kinge Oswald who raigned in parte of Nort­humberland, ouer the people called Deiri, perceauing this bis­shop to be a holy, wise and vertuous man, required him to take of his gift a piece of ground toward the building of a mona­stery, The foundation of monaste­ries. wherein he and his people might resort to heare the wor­de of God, to praie, and to bury their dead. For he beleued he should much be comforted and holpen by their good prayers who should in that place serue God. This kinge had in his hou­se Celin brother to bishop Cedda, a man of no lesse vertu, who preached and ministred the sacramentes (for he was a priest) to him and all his court. By whose meanes he came to the know­leadg of Cedda, and was induced to loue him. The holy bishop at the kinges request, chose out a place to erect a monastery in the high and desert mountaines. Where before that time we­re rather starting holes for theues or dennes for wilde bestes, then mete mansion places for men. Hereby the prophecy of Esaie Esaiae. 35. semed to be accomplished, saying, that in the poisonned cou­ches of dragons, swete grasse and rushes should growe, meaning that [Page 100] the frutes of good workes should blossom and springe, where before bestes or men bestly liuing made their abode. This ver­tuous bishop desiring by prayer and fasting to purge as though it were the place from the former filth of iniquites there com­mitted, and so to set vpon the foundation of the monastery, obtained licence of the kinge all the Lent that then appro­ched to remaine in that place to fast and praie there after his maner. In all which time, fasting euery daie, except the Sonda­yes vntell the euening, Fasting in Lent vn­tell eue­ning. as the maner is, he receiued then but a litle bread with one egge, and a litle milke mingled with water. For, as he saied, the custome of them of whom he lerned the trade of monasticall life, was that in the new erecting of any monastery or church, the places should be first consecrated Consecra­tion of holy pla­ces. to God with fasting and prayer. In this his fast, ten daies yet only remaining of the fourty, the kinge sent for him vpon occasion of certain affaires. But to the entent that so godly a purpose might not be interrupted by occasion of the Princes busines, though he brake of him selfe, yet he intreated Cinbellus his priest and naturall brother, to make an ende of that he had be­gonne. Which being of him gladly and vertuously fulfilled, he erected the monastery now called Lesting, geuing vnto it, the same rules and order of religion as the monkes of Holy Iland vsed, where he was brought vp in. Thus gouuerning both his bishopricke and this monastery many yeares, at the length as he visited the monastery in the time of a plage, falling sicke there with other died. He was first buried abrode, but after a church being there builded of stone in the honour of our La­dy he was taken vp and layed at the right side of the aultar. The bishop at his departure left the monastery to be gouuerned of his brother Ceadda, who after also was made bishop, as we shall anon declare. For foure german brothers (which is a rare thin­ge) Cedd, Cymbill, Celin, and Ceadda wer al vertuous priestes, and two of them bishops. When it was knowen in Northumberland [Page] that their bishop was dead and buried, thirty brethern of the monastery which he erected amonge the east Saxons, came to the place where he died. Desiring by the body of their father either to liue, or (if it so pleased God) to die and be buried there. Who being gladly receiued of the brethern, in that time of mortalite, Intercessiō of Saints. were all taken out of this life, except one litle boye, who (as it is well knowen) was saued by the praiers of the bis­shop. For liuing many yeares after, and studying holy scriptu­re, he lerned at lenght that he had not ben yet baptised. Where­uppon being forthwith christened, afterward was promoted to priesthood, and proued a profitable member to the church. Of whom we doubt not to pronounce but that (as I saied) he was by the speciall intercession of that blessed bishop (whose bodye of charite he came to visit) saued from the danger of death, bo­the that he might thereby escape eternall death, and might be occasion also of life and saluation to other by his doctrine.

The. 24. Chap.

IN those daies king Oswin after often and cruell inuasions of the heathen vnmercifull Prince Penda, forced of neces­site offred him many and most precious iewells with an in­finit summe of treasure to redeme quiet and peace to his coun­tre, and to cease the continuall wasting and cruel spoyles that he made. But the heathen and barbarous tyran yelding nothing to his request and petition, but pursuing his deadly enterprise and protesting vtterly to extinguish the whole nation from the highest to the lowest, the vertuous kinge Oswald called for helpe of God against the barbarous impiete of his ennemie, vo­wing and saying, sith the infidell regardeth not our presentes, let vs offer thē to our Lord God who will vndoubtedly regard them. And withal [...] h [...] vowed, that is he had the vpper hand of [Page 101] his enemy, his young' daughter should be consecrated to God in perpetuall virginite, Vowes to God. and twelue farme places withe the lan­des appertaining should be conuerted to the erecting of mona­steries, which being saied he prepared him self to battaill with a very small army. The army of the heathen is reported to haue ben thirty tymes more in quantite, conteyning thirty whole legions well appointed and gouuerned withe olde tried and valiaunt capitaynes. Against all the which kinge Oswin with his sonne marched forth boldely though with a very smal army (as we saied) yet with a sure confidence in Christ. His o­ther sonne Ecfrid was at that tyme kept in ostage in the pro­uince of the Mercians vnder Quene Cinwise. Edelwald son to kinge Oswald who ought of all reason to haue stode withe his countre and vncle kinge Oswin, forsoke bothe, and became a capitain vnder the heathen prince. Although when the field was begonne, he departed a side, and getting him to a holde by, expected the euent of the battaill. Thus meting and cou­pling together the thirty capitaines of the heathen prince were all put to flight and slaine, and with them almost all other whi­che from other countres came to aide them. Amonge the which was Edilher brother to Anna Kinge of the east english, then raigning after his brother, who also had ben the chiefe and principall motiue of the battaill. And whereas the field was fought nye to the riuer Iuuet, it did at that tyme so ouer­flowe al the bankes, and fieldes about that in the flight more of the enemies were drowned in the water, then slaine with the sworde. This noble victory being by gods helpe so miracu­iously obtained, incontinently king Oswin rendring due than­kes therefore, and perfourming the vowe he had made, gaue his daughter Elfled which was yet scant one yeare olde, to be brought vp and consecrated to perpetuall virginite, and the twelue possessions which he promised, for the erecting of mo­nasteries, where in stede of worldly tillage and cōmodites, reli­gious [Page] monkes by continuall deuotion might labour to pur­chase eternall rest and peace for him and the countre. The fo­undation of mona­steries. Of the which twelue farmes six he appointed in the prouince of the Bernicians, and six other in the prouince of the Deirans. Eche farme contained ten housholdes, which made in all six score. The daughter of Oswin entred the monastery of Hartesilond, VVitby. there to be brought vp vnder Hilda the Abbesse in religiō and perpetuall virginite. Who two yeres after, purchasing a farme of ten housholdes, builded for her selfe a monastery in a place called Stranshalch. In the which monastery this kinges daugh­ter was first brought vp as a lerner, but was after her selfe a lady and teacher of monasticall life, vntell at the age of threscore yeres this vertuous virgin passed to the blessed mariage of her heauenly and longe desired spouse, Christ her Sauiour. In this monastery she, her father Oswin, her mother Eanfled, and her grandfather kinge Edwin and many other noble personages are buryed in the churche of S. Peter the Apostle. This battaill kinge Oswin kept in the countre of Loide the thirtenth yeare of his raighn, the xv. daie of Nouember, to the great quyet and commodite bothe of all his dominions, and of the aduersary part also. For his owne countre he set at rest and deliuered from the cruell inuasions of his deadly enemies, and his aduer­saries the Marshes and midleenglish men he brought to the fai­the of Christ, their wicked head being ones cutt of.

The first bishop (as we saied before) bothe of the Marshes and of all the midleenglishmen and also of those of holy Iland was Diuna, whiche died in the countre of the middleenglish men. The second bishop was Cellach, who leauing at length his bishoprick yet liuing, returned to Scotlād. Both these were Scottishmen. The third bishop was Trumher an englishman borne, but instructed and made byshopp of the Scottes: who was also Abbat of Ingethling monastery builded in the place where kinge Osuuius was slaine. For Quene Eanfled cousen [Page 102] and alliant to Osuuius required of kinge Oswin (who hadkil­led Osuuius) in parte of satisfaction of his vniust murther, the erecting of a monastery for the vse of the holy man Trumher, who also was of kinne to Osuuius. To thentent that in that monastery daily praier might be had for the helth and saluatiō of bothe kinges, aswell the slaine, as of him that slewe. This kinke Oswin raigned thre yeares after the death of kinge Pen­dam, ouer the Marshes and ouer the south people of England, subduing also the nation of the Pictes for the most parte to the allegeaunce of the english men. At what time he gaue to Penda (sonne to Pendam the hethen) because by mariage he was now his cosen, the kingdome of the south Marshes con­tayning (as men saie) fyue thousand familes, diuided by the riuer Trent from the Northmarshes whose lande con­tayneth. 7000. familes or housholdes. But the same Penda the next spring after was trayterously slayne by the treason (as they saie) of his owne wife, in the very tyme of Easter. Thre yeares after the victory of Oswin and the death of Pen­dam the hethen, the Nobilitie of the Marshes Immin, Eaba, and Eadbert rebelled against kinge Oswin, auauncing to the crowne VVulfher sonne to Pendam a younge man, whom vntell that tyme they had kept preuy: Thus expelling the gouuernours sett ouer them by kinge Oswin who was not their naturall kinge, they recouered agayne valiauntlye their liberty and their landes, liuing from that time forewarde free vnder a kinge of their owne bloude, and seruing ioye­fully the true king of all kinges, Christe our Sauiour to be at lenght partakners of his euerlasting kingdom in heauen. This VVulfher raigned ouer the Marshes xvij. yeres. His first bishop, as we saied before, was Trumber, the second Iaroman, the third Ceadda, the fourth- VVinfride. All these in continual succession were bishops of the Marshes vnder kinge Wulf her.

The. 25. Chapter.

IN the meane while after the death of Aidan Finā succeded in the bishoprik of Northumberland, sent and consecrated of the Scottes. Who in holy Iland builded a church mete for a bishops see. Yet not of stone, but of oken tymber and thatche worke, as the maner of Scottes was. This church after­ward the most reuerend father Theodore Archebishop of Caunterbury dedicated in the honour of S. Peter the Apostle. Eadbert also the bishop after of that place couered the churche bothe the ruffe and the walles with lead. About this time a gre­at controuersy was moued touching the obseruation of Ea­ster. The bishops of Fraunce and kent affirmed, A cōtro­uersic ab­out theob seruatiō of Easter. that the Scot­tes obserued the Sonday of Easter contrary to the accustomed maner of the vniuersall church. And amonge them one Ro­man a Scott borne but yet instructed in the truthe in Fraun­ce and Italie, and therefore an earnest and stoute defender of the true obseruation of Easter. Who couplingand disputing of this matter with Finanus the bishop, induced many to the truthe, and enflamed other to a farder serche and examination of the question, but with Finanus him self he could nothinge preuaile, but rather exasperated him, being a hasty nature man, and made him an open aduersary to the cause. Iames that reue­ [...]ent deacō of tharchbishop Paulin, with al such as he cōuerted to the faith, obserued the true and catholike time of Easter. Eā fled also the quene, king Oswins wife with al her train and cō ­pany obserued after the same maner according as she had sene it practised in kēt, bringing with her one Romā out of kēt a catholike priest. By this variaunce it happened oftētimes that in one yere two Esters wer kept. As the king breaking vp his fast and solēnising the feste of easter, the Quene with her cōpany cotinued yet the fast, and kept palme Sūday. Yet this diuersite of obseruing Easter, as longe as Aidan liued, was of all men [Page 103] tolerated, knowing very well that though in obseruing easter he folowed the custome of those with whom he was brought vp, yet he beleued as al holy men did, and kept vnitie and loue, with al. Vpon which consideration he was beloued of all men, euen those which varied from him in that opinion and was reuerenced not only of the meane and common sort, but also of Honorius the Archebishop of Caunterbury and of Felix the bishop of the east english. But after the death of Finanus, which succeded him, Colman being made bishop sent also out of Scot­land, the controuersy began to increase, and other variaun­ces touching externall trade of life were stirred vp. By occasi­on wherof many begā to fear and doubt, lest bearing the name of Christiās, Gal. 2. they did rūne (as the Apostle saieth) or had runne in vaine. This controuersy reached euen to the princes thē selues, to king Oswin and his sonne Alcfrid. For Oswin being brought vp and baptised of the Scottes, and skilfull also of their tounge thought the maner which they obserued to be the best and most agreable to truthe. Contrary wise Alck frid, the kinges sonne being instructed of the lerned man VVilfrid, preferred worthely his iudgement before al the traditions of the Scottes. This VVilfrid for better instruction and lerninges sake had trauailed to Rome, and liued also a longe time with Dalphinus the Archebishop of Lyons in Fraunce, of whom also he tooke benet and collet. To this lerned Prince Alcfrid gaue a monaste­ry of fourty families, in a place which is called Humpum. Tonsurae ecclesiasti­caecoronā suscepe­ra [...]. The Scottes before were in possessiō of that monastery: But bicause after the decision of this controuersie they chose rather of their owne accorde to departe and yelde vp the place, then to chaunge their accustomed maner of obseruing the Easter, it was geuen by the prince to him, who bothe for lerning and vertu was worthy thereof. About this time Agilbert bishop of the west saxōs, a frēde of Prince Alcfrid and VVilfrid the Ab­bot came to the prouince of Northumberland, and staied there [Page] with them for a space. Who in the meane while at the request of Alc srid made VVilfride a priest. He had in his company al­so at that time one Agatho a priest. At their presence therfore the question being renewed, and much talked of, they agreed on bothe sides, that in the monasterie of Stranshalch where that deuout and vertuous woman Hilda was Abbesse, a Synod should be kept for the decidyng of this question, and other then in controuersy. To this Synod came bothe the kinges Oswin the father and Alcfrid the sonne. With king Os­win stode bishop Colman with his clergy of Scotland, Hilda also the Abbesse with her company, among whom was Cedda that reuerēt bishop lately consecrated of the Scottes (as we ha­ue touched before) who in that assemble was a most diligent interpreter on both sides. For the other opinion which kinge Alcfrid folowed, Agilbert the bishop stode, with Agatho and VVilfrid priestes. Iacobus and also Romanus two other lerned men stode of that side. First then kinge Oswin, (premising that it behoued those which serued one God, to kepe one order and rule in seruing the same, nor to vary here in celebrating the he­auenly sacramentes, who looked all for one kingdom in hea­uen, but rather that the truthe ought to be serched out of all, and folowed vniformely of euery one) commaunded his bis­shop Colman first to declare what his obseruation was, whence he receiued it, and whom he folowed therein. The bishop aun­swered and saied. The Easter which I obserue, I haue receiued of my forefathers, of whom I was sent hether bishop, who all being vertuous and godly men haue after the same maner ob­serued it. And this obseruation, that you maye not thinke it a light matter or easely to be reiected, is the selfe same, which S. Iohn the Euangelist the disciple whom Iesus specially loued with all the churches vnder him obserued. These and such like wordes when bishop Colman had spoken, the kinge com­maunded Agilbert the bishop to speake his minde also, and to [Page 104] bringe forthe the beginning and author of his maner of ob­seruing Easter: vnto whom Agilbert answered: Let I bes [...]che you, my scholer VVilfrid priest speake herein for me. For we and all that here sitt be of one minde, and obserue herein the ecclesiasticall tradition vniformly. Beside he shal better expres­se to your highnes the whole matter speaking him selfe the en­glish tounge, then I shall be able vsing an interpreter. Then VVilfrid, the kinge commaunding him, spake in this wise. The Easter which we obserue, we haue sene in like maner to haue ben obserued at Rome, where the blessed Apostles Peter and Paule, liued, and preached, suffred, and are buried. This maner we haue sene to be obserued in all Italy and Fraunce, passing through those countres partly for study, partly on pilgrimage. This maner we knowe to be obserued in Afrike, in Asia, in Aegypt, Vniuersa­litie pre­scribeth. in Grece, and through out all nations and tounges, of all the worlde where the church of Christ taketh place, after the self same order and time, beside only these fewe and other of like obstinacy, the Pictes I meane and the Britons, with whom these men from the two fardermost Ilondes of the Oceā sea, and yet not all that neither, do fondly contend against the whole worlde. Here Colmanus the bishop interrupted and saied. I maruail much you terme our doing a fond contention whe­rein we folow the example of so worthy an Apostle, who only leaued vpon our Lordes brest, and whose life and behauiour all the worlde accompteth to haue ben most wise and discrete. Vnto whom Wilfrid answered, and saied. God forbid we shuld charge S. Iohn with fondnesse or lacke of wit. For he in his ob­seruation kept yet the decrees of Moyses lawe literally, accor­ding as the whole church folowed yet in many thinges the Iu­ish maner: for why? The Apostles were not able vpon the so­den to blotte out all customes and rites of the lawe instituted of God him selfe, The pri­mitiue church at the firste did not abrogat all Iuish ceremo­ [...]ies. as all that come to the faith must of neces­site abandonne Idols inuented of the diuell. And this forso­the [Page] they were forced to beare a time withall, lest the Iewes which liued amonge the gentils might be offended. For in the like consideration also S. Paul did circumcide Timothe, Actor. 16. 21. 18. offred bloudsacrifices in the temple, shaued his head at Corinth with Aquila and Priscilla: truly to no other intent, but that the Ie­wes might not be offended. Vpon this consideration Iames saied vnto Paule. You see brother, how many thousandes of the Ie­wes haue receiued the faith, Act. 21. and all these are yet zelous folowers of the lawe. Notwithstanding the light of the ghospell now shining through out the worlde, it is not nowe necessary, no it is not lawfull now for any Christen man to be circumcided, or to offer vp bloudy sacrifices of bestes. E [...]o: 12. S. Iohn therefore according to the custome of the lawe, in the fourtenth daie of the first moneth at the euening began to celebrat the feste of Easter, not regarding whether it fell out the Sabaoth daie or any other fe­ry of the weke. Io [...]n. 20. But S. Peter preaching the gospell at Rome, re­membring that our Lorde arose the first daye after the Sab­baoth, geuing thereby to vs certain and assured hope of our re­surrection, he vnderstode the obseruation of Easter in such sorte, that according to the custome and commaundements of the lawe he looked for (euen as S. Iohn did) the rising of the Moone at euening, in the fourtenth day of his aage, in the first moneth. And at the rising thereof at euening, if the morow af­ter were Sonday (which then was called, the first day after the Sabboth) he began in that very euening to obserue the feste of Easter, as all we do euen to this daye, This ma­ner is ob­serued no­we vnifor mely in al Christen­dome. beginning on Easter eue. But if Sonday were not the next morow after the fourtenth day of the chaunge of the Moone, but the sixtenth, seuenteth, or any other daye of the Moone vntell the one and twentith, he taryed for the Sonday, and the Saterday before vppon the euening he began the most holy solemnite of Easter. Thus it came to passe that Easter sonday was kept only either the fiftenth day of the chaunge of the Moone in the first moneth, [Page 105] or the one and twentith, or in some daye betwene (as the son­day fell) and no daye elles.

Neither dothe this new obseruation of the ghospell and of the Apostles breake the olde lawe, but rather fulfill it. For in the lawe it is commaunded that the passeouer shoulde be so­lemnised from the euening of the xiiij. Exod. 12. daye of the chaunge of the moone of the first moneth vntel the xxj. daye of the same moone. Whiche obseruation all the successours of S. Iohn in Asia after his death, and the whole vniuersall church through out the whole worlde hath embraced and folowed. Againe it was by the Nicene councell not newly decreed, Russinus lib. 10. [...] but confirmed (as the ecclesiasticall history witnesseth) that this is the true obseruation of Easter, and of all Christen men after this ac­compt to be celebrated. Whereby it is clere my Lord Colmā, that you neither folowe the example of S. Iohn (as you sup­pose) neither of S. Peter, whose tradition wittingly you with­stande, nor the law, nor the ghospel in the obseruation of your Easter. For S. Iohn obseruing the Easter time according to 1 the lawes of Moyses, passed not vpon the Sonday, as you do, which kepe your Easter allwaies vpon a Sonday. Againe S. 2 Peter celebrated the Easter vpon the Sonday from the fiftenth daye of the chaunge of the moone, vntell the xxj. daye, whiche you folow not, which kepe it so vpon the Sonday, that you re­aken from the xiiij. daie of the chaunge vnto the xx. So that oftentimes you beginne your Easter in the xiij. daie of the change at euening, which neither the olde lawe obserued, nei­ther Christ in eating his passeouer, and instituting that moste 3 holy Sacrament in remembraunce of his passion vsed, but on the xiiij. daie. Againe the xxj. daye of the moone which the 4 lawe expressely commaunded, you do vtterly exclude from the celebrating of your Easter. Thus as I said, in the obseruation of that most excellēt festiuite, you neither agree with S. Iohn, nei­ther with S. Peter, neither with the law, neither with the gospel. [Page] To these Bishopp Colman replied, and saied. How thinke ye? Did Anatholius that holy man and so much commended in the ecclesiasticall history before of you alleaged, Eusab. lib. 7. cap. 28. Hi [...]o. thinke or te­ache contrary to the lawe and the ghospell, writing that Easter ought to be obserued from the xiiij. daie of the moone vnto the xx. Is it to be thought that our moste Reuerend Father Columba and his successours, vertuous and godly men, who af­ter the same maner kept their Easter, either beleued or liued contrary to holy Scripture? especially their holynesse being such, that God hath confirmed it with miracles? Truly as I doubt not but they were holy men, so I wil not feare to folow allwaies their life, maners, and trade of discipline. In good so­the, Vide Eus [...] ­bium lib. 7 cap. 28. His [...]. eccle. quoth VVillfrid, It is well knowen that Anatholius was a right holy man, very well lerned, and worthy of much praise. But what is that to you, who vary also from his decrees and doctrine? For Anatholius in his Easter (according to the truth) accompted the vsuall compasse of xix. yeres, whiche you either vtterly are ignorant of, or if ye know it, yet though it be thro­ugh all Christendom obserued, ye sett light by it. Againe thoughe he obserued the Easter Sonday sometime vpon the xiiij. daye of the moone, yet he accompted the same daye at euening to be the fiftenth of the chaunge, after the accompt of the Aegyptians. So vpon the xx. daye he kept the Easter, that at the sonne setting, he reaconed it for the xxj. Which his rule and distinction, that ye be ignorant of, it is manifest by this, that same time ye kepe your Easter cleane before the full of the moone, euen the xiij. daye of the chaunge. As touching your father Columba and those whiche folowed him, whose holy steppes ye pretend to folow, as the which haue ben confirmed by miracles, to this I may answer that in the daye of iudgment whereas many shall saie vnto Christ, that they haue prophecyed, cast out diuells, Mat [...]h. 7. and wrought miracles in his name, our Lord wil answer, that he knoweth them not. But God forbidd that I shoulde so [Page 106] iudge of your fathers. For it is our duty of such as we knowe not to deme the best. Therefore I deme not but they were men of God, and acceptable in his sight, as the whiche loued God though in rude simplicite, yet withe a godly intention. Neither do I thinke that the maner of their obseruation coulde be much preiudiciall against them, as longe as they had yet re­ceiued no instructions to the contrary. But rather I verely sup­pose, seing such cōmaundemēts of God, as they knew, they wil­lingly folowed, they would also haue conformed thēselues to the Catholik iudgemēt, if they had ben so informed. But nowe Sir you, and your cōpanions, if hearing the decrees of the Apo­stolike see, or rather of the vniuersall church and that also con­firmed in holy write, you folow not the same, you offend and sinne herein vndoubtedly. For though your fathers were holy mē could yet those few of one so smal corner of the vttermost ilond of the earth, preiudicat the whole church of Christ dis­persed through the vniuersall worlde? And if your fa­ther Columba (yea and our father, if he were the true serua­unt of Christe) were holye and mightye in miracles, yet can he by any meanes be preferred to the moste blessed prince of the Apostles, Math. 16. to whom our Lorde sayed, Thou arte Peter, and vppon this rocke I will builde my churche, and hell gates shall neuer preuaile against her: and to thee I will geue the kayes off the kingdome of heauen. Thus when VVilfrid conclu­ded, Note the conclusiō of the kin­ge. the kinge saied vnto bishop Colman: Were these thinges in dede spoken to Peter of our Lorde? To whom the bishop an­swered, yea. Can you then (saieth the kinge) geue euidence of so speciall authoritie geuen to your father Columba? The bishop answering, No, the kinge spake vnto bothe parties, and sayed. Agree ye bothe in this without any controuersy, that these wordes were principally spoken vnto Peter, and that vnto him the kayes of the kingdome of heauen were geuen? When bothe had answered, yea: the kinge concluded and sa­ied. [Page] Then I saye vnto you, that I will not gainsaie such a por­ter as this is, but as farre as I knowe, and am able, I will co­uet all pointes to obey his ordinaunces, lest perhaps when I come to the dores of the kingdome of heauen, I finde none to open vnto me, hauing his displeasure, whiche is so clerely proued to beare the kayes thereof. Thus when the kinge had sayed, all that sate and stode by of all sortes and degrees, abandonning their former vnperfectenesse, confourmed them selues to the better instructions whiche they had nowe lerned.

The. 26. Chap.

THe controuersy being thus ended, and the assemble dissolued, bishop Agilbert returned home. Bishop Col­man also seing his doctrine and secte reprouued, taking with him such as would folow him, that is, such as refused to accept the Catholike obseruation of Easter and the bearing of a rounde shauen crowne (for of that matter also much dispu­tation then was had) returned vnto Scotland minding to deli­berat there with his countremen what to folow herein. Bis­shop Cedda forsaking the Scottes embraced the catholike tra­dition and returned to his bishoprick. This controuersie was moued in the yeare of our Lorde. 664. in the 22. yeare of kinge Oswin, An. 664. and in the xxx. yeare after the Scottes had ben bisshops ouer the englishmen. For Aidan gouuerned the churche 17. ye­ares, Finanus ten, and Colman thre. After the departure of Col­man in to his countre, Tuda was sett bishop ouer the Nort­humberlandmen, instructed and created bishop amonge the South Scottes, bearing after the maner of that countre, a roun­de shauen crowne, and obseruing the Easter after the Catholi­ke [Page 107] maner. He was a man of great vertu, and holynesse, but he gouuerned the church a small time. For he came out of Scot­land, whiles Colman was yet bishop, teaching bothe in worde and with example diligently the true faith in Christ. In holy Ilond, at the departure of the Scottes, Eata a reuerend father and most meke person was made Abbat ouer the rest of the monkes which remained. Who before had ben Abbat of Mail­ros at the suite of bishop Colman obtaining it of kinge Oswin at his departure, bicause the same Eata had ben one of the xij. scholers of bishop Aidan, which at his first coming in to En­gland he brought vp. For this bishop Colman was derely lo­ued of kinge Oswin for his rare wisedome and vertu. This Ea­ta not longe after was made bishop of holy Ilond. Bishop Col­man at his departing toke with him certain of the bones off bishop Aidan. Part also he lefte in the church which he was bishop of, laying them vp in the vestry thereof.

But how sparefull personnes he and his predecessours we­re, Cōmen­dation of the Scot­tis [...] mon­kes, which gouerned first the ong [...] church in the Nor­the cou [...] ­tre. and how greatly they absteined from all pleasures, euen the place, where he bare rule, did witnesse. In the whiche at their departure fewe houses were founde beside the church: that is to saye, those houses only without the which ciuill conuersation could no wise be maintained. They had no mo­ny, but cattaill. For if they tooke anye mony of riche men, by and by they gaue it to poore people. Neither was it nede­full that either mony should be gathered or houses prouided for the receiuing and intertainement of the worshipfull and welthy. Who neuer came then to church, but onely to pra­ye and to heare the worde of God. The kinge him selfe, when occasion serued to resort thither, came accompayned only with fyue or six persons, and after praier ended, depar­ted. But if by chaunce it fortuned that anye of the nobilite or of the worshipfull refreshed them selues in the monaste­ries, they contented them selues with the religious mens [Page] simple fare and poore pittens, looking for no other cates a­boue the ordinary and daily diett. For then those lerned men and rulers of the churche sought not to pamper the pan­che, but to saue the soule, Vertu winneth au­t [...]orite, vi­celeseth. not to please the worlde, butt to serue God. Whereof it came then to passe that euen the habite of religious men was at that time had in grea­te reuerence. So that where anye of the clergye or religi­ous person came, he shoulde be ioyefully receiued of all men, like the seruaunt of God. Againe if any were mett go­ing on iourney, Religious men in our pri­mittiue church reueren­ced they ranne vnto him, and making lowe obeis­saunce, desyred gladly to haue their benediction either by hand or by mouth. Also if it pleased them to make any exhortation as they passed by, euery man gladly and desirously harkened vnto them. Vpon the Sondayes ordinarely the people flocked to the church or to monasteries, not for bely chere, but to hea­re the worde of God. And if any priest came by chaunce ab­rode into the village, the inhabitaunts thereof would gather about him, and desire to haue some good lesson or col­lation made vnto them. For the priestes and other of the cler­gy in those daies vsed not to come abrode in to villages, The be­hauiour of priestes in our primitiue church. but only to preache, to baptise, to visit the sicke, or (to speake all in one worde) for the cure of soules. Who also at that time were so farre from the infection of couetousnes and ambition, that they would not take territories and possessions toward the building of monasteries, and erecting of churches, but through the ernest suite, and almost forced of noble and welthy men of the worlde. Which custome in all pointes hath remained a longe time after in the clergy of Northumberland. And thus much of these matters.

The. 27. Chapter.

[Page 108]THis very yeare of our Lorde 664. An. 664. a great eclipse of the Son happened the third daye of Maye, about ten of the clocke. In the which yeare also a sodain great pla­gue, consuming first the south partes of Britanny, taking hol­de also in Northumberland with longe and much continuan­ce, wasted away an infinit number of men. In the which mor­talite the foresaied bishop Tuda, was taken out of the worlde, and honourably buried in a monastery, called Pegnalech. This plague perced also euen to Ireland. There were at that time in the Iland diuers young gentle men and other of England, which vnder Finanus, and Colmanus their bishops, had departed a side thither, partly to study, partly to liue more straightly. And some of those forthwith bounde them selues to the reli­gious habit, some other wandering rather about the celles and closets of such as taught, folowed more their study and ler­ning. All these the Scottes entertained gladly and cherefully, geuing them not only their borde and their lerning free, but bookes also to lerne in. Amōge these, two young gentlemen of England were of great to wardnesse aboue the rest, Edelhum and Ecgbert. Of the which two the former was brother vnto Edelhum that blessed man, who in the age folowing liued also in Ireland for studies sake, from whence with great lerning and knowleadg returning home to his countre, Lincolne shere. he was made bis­shop of Lindisse, and ruled the church honourably a longe ti­me. These younge gentlemen liuing in the monastery (which in the Scottish tounge is called Rathmelfig) all their company­ons being other taken away by the mortalite, or otherwise go­ne abrode, remained bothe of them behinde, lying sicke of the plage. Ecgbert one of the two when he thought his time was come to die (as I lerned by the report of a most trusty and reue­rent olde mā which tolde me he heard the whole story at Ecg­berts owne mouthe) departed very erly out of his chamber, where the sicke were wonte to lye, and getting him to a secret [Page] commodious place, sate downe all alone, began diligently to thinke on his former life, and being pricked with the remem­braunce of his sinnes, washed his face with teares, beseching God from the bottom of his hart, to lende him life and time of repentaunce, to bewaile and recompence with amendment of life, his former negligences and offences. Vowes in sicke­nesse. Cononi­call houres He vowed also, neuer to returne home to his countre where he was borne, but to li­ue as a pilgrim all daies of his life. Againe beside the ordinary seruice of the canonicall houres (if sicknes or weakenesse of body letted him not) to say euery daye the whole psalter to the honour and praise of almighty God. Last of all to faste o­nes euery weke, one whole daye and night. His vowes, praiers and lamentinges thus being ended, he returned to his chāber, and finding his felow a slepe, went also to bedde, to take so­me reste. Which after he had a litle done, his felowe waking looked vpon him, and saied. O brother Ecgbert, what haue ye done? I had hoped, we should bothe haue passed together to li­fe euerlasting. But now vnderstand ye, ye shall haue your re­quest. For by a vision it was reueled vnto him, bothe what the others petition was, and that he had obtained it. What nede many wordes? Edilhum the night folowing departed. Ecgbert recouered, and liuing many yeres after being made priest, lea­ding a life worthy of that vocatiō, after great amēdmēt of life, as he desired, departed this worlde of late, to witt, in the yeare of our Lorde 729. in the xc. yere of his age. He lead his life in great perfection of humilite, mekenes, continency, innocēcy and of righteousnes. Whereby he profited much bothe his owne countre, and the place where he liued in voluntary bani­shment, the scottes and the pictes, in example of liuing, in di­ligence of teaching, in authorite of correcting, in bountiful­nesse of bestowing that which the riche gaue aboundantly vnto him. Beside his vowes mencioned before, he made and kept other as that thourough out the whole lent he neuer eate more then ones in the daye: eating also then nothing els but [Page 109] bread and thinne milke and that with a certain measure. His milke was of one day olde, which the day before he would eate it, he was wont to put and kepe it in a viole, and the night fo­lowing, skimming away the creme, with a litle bread to drinke it vp. This kind of faste he vsed to kepe xl. dayes before Chri­stmas, and as longe after whit [...]ntyde, all his life tyme.

The. 28. Chapter.

IN this meane tyme kinge Alcfrid sent VVilfrid his priest vnto the kinge of Fraunce, that he might in his dominions be consecrated bishop. Who sent him to be consecrated of Agilbert (of whom we made mencion before,) being then bi­shop of Paris, where he was consecrated withe great honour of him and many other bishops meting for that purpose together in a Manour of the kinge called, In compendio. Bishop VVilfrid making some abode in Fraunce after his consecration kinge Oswin folowing the example and diligence of his sonne kinge Alcfrid sent in to kent a holy man, vertuous, sufficiently lerned in holy scripture, and a diligent perfourmer of that he had ler­ned, to be created bishop of Yorke. This man was a priest, and called Ceadda, brother to the most Reuerend bishop Ceddi (of whom we haue often mencioned before) and Abbat of the monastery of Lesting. The king sent also withe him an other of his priestes Eadhed by name, who after in the reign of kinge Ecfrid, was bishop of Rhyppon. But they at their arriuall to kent, finding the Archebishop of Caunterbury, Conse­cration of Bis­shops with a number of other Bys [...]ops. Deusdedi [...], de­parted, and no man yet supplying his rowme, stroke ouer to the west Saxons, where VVini was bishop, and of him this ver­tuous man Ceadda, was consecrated bishop, hauing withe him to assist and accompany him at the consecration, two other bi­shops of the olde Britons, who continewed yet in their accu­stomed obseruation of Easter beginning from the fourtenth [Page] daye of the chaunge, contrary to the canonicall and right or­der, as we haue often saied before. There was not at this tyme, beside this bishop VVini, The duty of a By­shop. any one true bishop and rightly con­secrated in all Britanny. Ceadda then being thus created and consecrated bishop, began seriously to sett forthe the truthe of gods word, to leade his life in chastite, humilite, and abstinence to study and much teaching. For the which intent he visited continually the cytes, townes, villages, yea and priuat houses in his diocese, and that not making his iourney on horsebacke, but going allwaies on foote, as the Apostles vsed. All this he had lerned of the vertuous bishop Aidan, and of his brother bi­shop Ceddi, whose vertuous examples he endeuoured him selfe allwaies to folowe, and to teache the same to other. VVilfrid also returning to England nowe a bishop, instructed much the church of England and reduced them to the Catholike vnite, touching externall rites and obseruations in many pointes. Whereby it came to passe, that Catholike ordonaunces taking place, and beginning daily to be more and more embraced, the whole company of the Scottes, which then liued amonge the english men, either yelded to the same, or els returned backe to their countre.

The. 29. Chap.

AT this tyme the most worthy and renouned kinges of England, Oswin of the North countre, and Ecgbert of kent and the places adioyning, deliberating betwene them selues, touching the paisible gouuernment of the church (for kinge Oswin had nowe perfitly lerned, though he were brought vp of the Scottes, The churche of Rome. that the church of Rome was the Catholike and Apostolicall churche) by the choyse and con­sent of the holy clergy of England called vnto them one Wig­hard a priest, a man of great vertu and worthy to be a bishop, [Page 110] one of the clergy vnder Deusdedit the deceased Archebishopp, and sent him to Rome to be consecrated, to the intent that he being made Archebishop, might consecrat and order other by­shops for the Catholike churches of Englishe men through out all Britanny. But Wighard coming to Rome, before he could be consecrated bishop, departed this life, whereupon the Pope sent backe to kinge Oswin these letters.

To our most honorable Son, Oswin, kinge of the Saxons, Vitalianus Byshop, the seruaunt of those which serue God. A letter of Vitali­anus the Pope to king Oswin.

We haue receiued your excellencies wishefull letters, by the perusall whereof, we perceiued your excellencies most go­dly deuotion, and feruent zele to attaine euerlasting life, ho­ping assuredly that as you now reigne ouer your people, so in the life to come you shal reighn with Christ, for as much as by his Souuerain helpe and grace, you are nowe conuerted to the true, right and Apostolike faith. Blessed is that people, ouer whom God hath placed a prince of such wisedom, vertu, and desire of Gods honour. As the which not only serueth God him selfe incessantly, but also laboureth to draw all his subiects to the right vnite of the Catholike and Apostolicke faith, pur­chasing them thereby vndoubted saluation of their soules. For who hearing this ioyefull report of such a Prince, will not also reioyse thereat? What Christen hart will not leape for ioye, and cōceiue singular cōfort of so zelous furdering of the faith? Truly cōsidering the happy cōuersion of your natiō to the ser­uing of almighty God, I remēbre and see in you the oracles of the diuine prophets accōplished, as it is written in Esay. Esai [...]. 11. In that day the roote of Iesse standeth vp for a tokē to the people, him the na­tiōs shal cal vpon. And againe. Heare o ye Ilandes, and harkē ye pe­ople that dwell a farre of. And within a few wordes after the pro­phet 49 crieth to the church It is not enough that thou shalt serue me, in restoring the tribes of Iacob, and in cōuerting the dragges of Israel. I haue geuen the for a light to the nations: that thou be my saluation [Page] euen to the furdermost of the earth. And againe. Kinges shal see, prin­ces shall arise and shall adore. And a litle after. I haue geuen the for a leage of my people, that thou shouldest raise vp the earth, and posses­se the scattered inheritages, and saye to those which laye hounde, come ye for the: and to those wich sate in darcknes, be ye opened. And agai­ne. I the Lord haue called thee in righteousnes, and haue taken thy 42 hand, and haue saued thee, and haue set thee to be a light vnto nations, and to be a leage betwene my people, that thou maiest open the eyes of the blind, and deliuer from bondes the bounde, the man sitting in darc­kenes out of the prison. Beholde most honourable Sonne, by the verdit of the prophets it is most clere, that not onely you, but all nations shall beleue in Christ the maker of all thinges. It behoueth therefor your highnes being now a parte of Chri­ste, to folow in all thinges and allwaies the sure rules and or­donnaunces of the head of the Apostles, as well in obseruing your Easter, as in all other thinges deliuered by the holy Apo­stles Peter and Paule. Whose doctrine doth daily lighten the hartes of all true beleuers, no lesse then the two lightes of the element, geue light to the whole worlde. And after many other wordes writen touching the vniforme obseruation of Easter through out the whole worlde, it foloweth in the letter. As touching one well furnished with lerning and other qualites mete to be your bishop, according to the tenour of your letters we could yet so sodenly finde none ready, the iourney being so longe to you. Truly as soone as we shall espie out a mete per­son and and worthy of that vocation, we shall direct him spe­dely to your countre. That by his preaching and holy scriptu­re he may thouroughly roote oute all the wicked darnel of the enemy out of your Ilond, by the helpe and grace of allmighty God. The presents which your highnes directed to the blessed prince of the Apostles, for his perpetuall memory, we haue re­ceiued, thanking therefore your highnes, beseching with all our clergy, incessantly the goodnes of God, for your highnes pre­seruatiō [Page 111] and good estat. The bringer of your presents is depar­ted this life, and is laied at the entry of the blessed Apostles towmes, we much lamenting and bewailing at his departure here. Notwithstanding by the bearers of these our presents we haue sent the iewels of holy Martyrs, that is, the relikes of the blessed Apostles Peter and Paule, and of the holy Martyrs, S. Laurens, Iohn and Paule, of S. Gregory, and of Pancratius, all to be deliuered to your highnes. To your Lady and bedfelowe, our spiritual daughter, we haue sent by the saied bearers a crosse of golde hauing in it a nayle taken out of the most holy chai­nes of the blessed Apostles Peter and Paule. Of whose godly behauiour we vnderstanding haue all as farre reioysed, as her vertuous dedes are before God pleasaunt and acceptable. We beseche therefore your highnes to furder and sett forward the conuersation of your whole Ilond to the faith of Christ. You shall not vndoubtedly lacke herein the speciall protection of our Lorde Iesus Christ the redemer of all mankinde who will prosper you in all thinges to the encreasing of his true bele­uers, and planting of the catholike and Apostolike faith: For it is written. Seke ye first the kingdome of God, Matth. 6. and the righteousnes thereof, and all these thinges shall be cast vnto you. Truly your high­nes seketh, and shall no doubt obtaine, and all partes of your I­lond (as we wish and desire) shall be brought vnder your alle­geaunce. We salute your highnes with most fatherly affection, beseching continually the mercy of God that it will vouchesa­fe to assist you and all yours, in the perfourmance of all good workes, that in the worlde to come ye may all liue and raig­ne with Chrst. The heauenly grace frō aboue preserue alwaies your highnes. In the next booke folowing we shall haue occa­sion to declare who was founde and appointed bishop in place of Wighard that died at Rome.

The 30. Chap.

AT this time Sigher and Sebbi kinges ruled ouer the peo­ple of Essex and London after the death of Guidhelme (of whom we haue spoken before), althoughe these we­re also vnder the allegeannce of Wulfher king of the Middlelād englishmen. This prouince being visited with that greate plague and mortalite (which we mencioned before) Sigher with the people ouer whom he ruled forsaking the sacramen­tes of Christes religion fell to Apostasie. For bothe the kin­ge him selfe, and many as well of the people as of the nobles, louing this present life, and not seking after the life to come, or els not beleuing any such life at al, begā to renew their temples which stode desolat, and to worship idols, as though they could therby escape the mortalite. But Sebbi his cōpanion with al vn­der him perseuered deuoutly in the faith, and ended his life in great felicite, as we shal herafter declare. Wulfher the king vnder­standing parte of his dominions to fal from the faith, for to call thembacke againe, sent vnto them bishop Iarumannus, the suc­cessor of Trumher, who by much labour and diligence being a man of great vertu, painfull, and zelous, (as a certain priest waiting then vpō him and helping him in preaching the ghospell reported vnto me) brought them to the faith againe, bothe the kinge and all his people. So that a­bandoning and throwing downe their tēples and altars, they opened againe the churches, confes­sed gladly the name of Christ, and chose ra­ther in hope of resurrection to dye, then in the filth of idolatry to liue. Which being so brought to passe their priestes and instructers returned ho­me withe muche io­ye and com­fort.

The. 1. Chapter.

THe same yeare of the foresaied eclipse and pe­stilence that soone after folowed, in which al­so bishop Colman ouercommed by the gene­rall and vniforme sentence of the Catholikes, returned home to his countre, Deusdedit the sixt Archebishop of Caunterbury died, the xiiij. daye of Iuly. Ercombert also kinke of kent departed this world the very sa­me moneth and day, and left to his sonne Ecgbert the Crowne and kingdom, which he receiued and held by the space of ix. ye­res. At that time the See of Caunterbury being vacant a great while, and the diocese desirous of a bishop, VVighart a vertu­ous priest, a man very well lerned, skilfull of the Canons, rules, and disciplines of the church, and an english man borne was sent to Rome bothe by Ecgbert and also Oswin kinge of Nort­humberland (as we haue mencioned before) and with him cer­tain presents to the Pope Apostolike, as great store of plate, bothe siluer and golde. Being arriued to Rome in the time that Vitalianus gouuerned the Apostolike see, and hauing declared the cause of his coming to the saied Pope, within short space, he and almost all his company were taken with the pestilence and died. Whereupon the Pope with aduise and counsell en­quired diligently, whom he might direct for Archebishop o­uer the churches of England. In the monasterie of Niridan not farre from Naples in Campania, there was an Abbat named Adrian, an African borne, a man very well lerned in the scrip­tures, [Page] thouroughly instructed bothe in monasticall discipline, and in ecclesiasticall gouuernement, very skilfull of the greke and latin tounges. This man being called to the Pope, was wil­led of him to take the bishoprike vpon him, and trauail vnto England. But he answering that he was no mete man for so high a degree, promised yet to bringe forth one, which bothe for his lerning and for his age were more worthy of that vo­cation. And offred to the Pope a certain monke liuing in a Nunnery there by called Andrew, who though he were of all that knewe him, estemed worthy of tke bishoprike, yet for the impediment of his weake and sickely body, it was not thought good to sende him. Then Adrian being required againe to take it vpon him, desired certain daies of respit, if happely in the meane time, he could finde any other mete to supplie that rou­me. At this time there was in Rome a certain monke of Adriās acquaintaūce, named Theodore, borne at Tarsus in Cilicia a mā bothe in prophane and diuine knowleadg, and in the greke and latin tounge excellently lerned, in maners and conuersation vertuous, and for age reuerend, being then lxvj. yeres olde. Him Adrian offered and presented to the pope, and obtained that he was created bishop. Yet with these conditions that A­drian should accompany him in to England, bicause hauing twise before trauailed in to Fraunce for diuers matters, he had therefore more experience in that iourney, as also for that he was sufficiently fournished with men of his owne. But chiefely that assisting him alwaies in preaching the ghospell, he should geue diligent eye and waite, that tis Theodore being a greke borne, enduced not after the maner of the grekes any doctrine cōtrary to the true faith receaued, in to the english church, now subiect vnto him. This man therfore being made subdeacon, taried yet in Rome iiij. moneths, vnte [...]l his heare was full gro­wen: to take the ecclesiasticall tonsure rounde, which before he had taken like vnto the Last church after the maner of S. Pau­le, [Page 113] whereof we shall hereafter treate more at large. He was consecrated bishop of Vitalianus then Pope, An. 668. in the yeare of our Lorde 668. the xxvj. daie of Marche vpon a Sonday. After the xvij. of May in the company of Adrian the Abbat he was di­rected to England. Their iourney commenced first by see they arriued to Marsilia, and so by lande to Arles, where deliuering to Iohn the Archebishop letters of commendation from Vita­lian the Pope, they were receaued and enterteyned of him, vn­till that Ebroinus chief of the kinges Courte gaue them saul­feconduit to passe and go whither they entended and woulde. Which being graunted them, Theodore tooke his iourney to Agilbert bishop of Paris, of whome we haue spoken before, and was very frindly receaued of him and kept there a longe tyme. But Adrian went first to Emmeson and after to Faron bishop of Meldes, The coū ­tre abowt Lyons. and there continewed and rested withe them a good space. For wynter was at hand and draue them to abyde quiet­ly in such conuenient place as they could gett. Now whē word was browght to king Ecgbert, that the bishop, whom they had desired of the Pope of Rome was come, and rested in Fraunce, he sent thither straight waye Redfride his lieutenant to bringe and conducte him. Who when he came thither, tooke Theodore with the license of Ebroinus, and browght him to the porte that is named Quentauic. Where they continewed a space, bi­cause Theodore was weake, sicke and wery. And as sone as he began to recouer health againe, they sayled to England. But Ebroinus with helde backe Adrian, suspecting he had some embassie of the Emperours to the kinges of England against the realme of Fraunce wherof at that time he had speciall care and chardge. But when he founde in dede that he had no such thinge, The Au­gustins in Caunter­bury. he dimissed him and suffred him to go after Theodore. Who as soone as Adrian came to him, gaue him the monaste­rie of S. Peter thapostle, where, (as I haue mentioned before) the Archebishops of Cauntourbury are wonte to be buried. [Page] [...] [Page 113] [...] [Page] For the Pope Apostol [...]que had required Theodore at his depar­tinge, Dominus Pap [...] Apo­stolicus. to prouide and geane Adrian some place in his diocese, where he and his company might commodiously continewe and liue together.

The 2. Chap.

THeodore came to his churche the 2. yere after his conse­cration, the xxvij. The duty of a By­shop. day of may being sonday, and conti­newed in the same xxi. yeres, three moneths, and xxvj. daies. And straight way he visyted all the countree ouer where soeuer any english people dwelled (for all men did most gladly receaue him and heare him) and hauing still with him the cō ­panie and helpe of Adrian in all thinges, dyd sowe abrode and teache the right wayes and pathes of good liuing, Theodo­re the first Primat of all En­gland. and the ca­nonical rite and order of keping the feast of Easter. For he was the first Archebishop, vnto whome all the whole churche of the English nation dyd consent to submit them selues. And bicause both he and Adrian, as we haue sayd, were exceding well learned both in profane and holy literature, they gathered a company of disciples or scholers vnto them, into whose bre­astes they dayly dyd powre the flowing waters of holesome knowledge. So that beside the expounding of holy scripture vnto them they dyd with al instructe their hearers in the scien­ces of musick, Astronomie, and Algorisme. In the tounges they so brought vp their scholers, The feli­cite of the english churche, vn [...]er Theodor the Ar­chebishop of Can­terb. that euen to this day some of thē yet liuing can speake both the Latin and Greeke tonge as well as their owne in which they were borne. Neither was there e­uer since the English mē came first to Britaine, any tyme more happie than at that present. For England then had most vali­ant and Christian princes, It was feared of all barbarowse and forrain nations. The people at home was all wholly bent to [Page 114] the late ioyfull tydinges of the kingdome of heauen. And if any man desired to be instructed in the reading of holy scrip­tures, there lacked not men expert and cunning ready to teache him. Singing in chur­ches through out all England. Againe at this time the tunes and notes of singing in the Churche, whiche vntill than were only vsed and knowen in Kent, began to be learned throwgh all the churches of Englād. The first master of songe in the churches of Northumberland (except Iames whome we spake of before) was Eddi surnamed Stephen, who was called and browght from kent by Wilfride a man most reuerend, whiche first among all the byshops that were of the English nation, dyd learne and deliuer the Catho­lique trade of life to the English Churches. Thus Theodore vewing ouer and visiting eche where, dyd in conuenient pla­ces appoynt bishops, and with their helpe and assistance toge­ther, amended such thinges as he found not well and perfecte. And among all other when he reproued bisshopp Chadd [...], for that he was not rightly consecrated, he made moste humble awnswer, and sayde: If yow thinke that I haue taken the office of a byshop not in dewe order and maner, I am ready withe all my hart to giue vp the same, for I did not thinke my selfe euer worthy therof, but for obedience sake being so commaunded I dyd agree althowgh vnworthy to take it vpon me. Whiche humble awnswere of his Theodore hearing, sayd that he should not leaue his bisshopricque, but dyd himselfe supplye and complete his consecration after the right and dewe Ca­tholique maner. The very same tyme in whiche after the death of Deusdedit, Byshop Chadd a man of great hū ­blenesse. an Archebysshopp of Caunterbury was sewed for, consecrated, and sent from Rome, Wilfrid also was sent from England to Fraunce there to be consecra­ted. Who bycause he retourned into kent before Theodore, did make priestes and deacons vntill the time that the Archebis­shop himselfe came to his see. Who at his comming to the citie of Rotchester where the see had bene nowe longe vacant by the [Page] death of Damian, did appoint and consecrat byshop there, a man better skilled in the ecclesiasticall discipline, and more geuen to plaine and simple sinceritie of lyfe, than any thinge politike in worldly affayres. His name was Putta, a good chur­che man, and cunning in musike after the Romaine vse, which he had learned of Pope Gregories scholers.

The 3. Chap.

AT that time was VVulpher king of the Marshes, Lincolne diocese, and Lich­field, and VVorce­ter. who after the death of Iaruman, desired of Theodore to ha­ue an other bishop appointed for him and his. But Theodore would not consecrate them a newe bishop, but desy­red king Oswin, that Chadde might be their bishop, who at that time liued quietly in his monasterie at Lesting, and VVil­frid ruled the diocese of yorke, and also of all Northumberlan­de, and of the Pictes to, as far as king Oswines dominion dyd reache. And bicause the said most reuerend bishop Chadde was wonte alwaies to preache and doo the worke of the ghospell more walking a fote wher he went, than on horsebacke, Theo­dore willed him to ryde, when so euer he had any iourney to take. But he refusing vtterly so to doo for the exceding de­sire and loue that he had of that holy labour and trauaile, The­odore himselfe did lifte him on horsebacke with his owne han­des, knowing him in dede to be a very holy man, and so cōpel­led him to ride whether nede required. Chadd heing thus made bishop of the Marshes, the middle english men and of Lincolne shere. Lindis­se, he diligently gouerned the same after the examples of the auncient fathers in great perfection of life. Vnto whom al­so king VVulpher gaue the land of L. tenements to build a mo­nasterie with all in the place which is called Etbeare, which is by a wood in the prouince of Lindisse, where vntill this daye the steppes of monasticall lyfe which he began and placed the­re, [Page 115] do yet remaine. The seate and chiefe mansion of the diocese he held at Lichfield, where he dyed also and was buried, and where vntill this day cotineweth the see of the bishops that succede in the same prouince. This man had made himselfe not far from the churche a certaine closet and priuate mansion, in which as often as he was at leysure from the busynesse and mi­nisterie of the ghospell, he was wont to pray and reade secretly with a fewe, that is to saye, vij. or viij. bretherne with him. And when he had gouerned the church most worthely in that pro­uince two yeres and an halfe, by the dispensation and appoin­tement of God aboue, that time came, which the Ecclefiastes speaketh of: Eccles. 3. There is a time to lay abrode stones, and a time to gather them together againe. For there came a plage sent from God, which by the death of the body remoued the liue stones of the churche from the earthly places to the celestiall building in he­auen. For very many of the churche of this most reuerend bis­shop were taken out of this life. And when his howre was co­me to, that he should passe out of this worlde to our Lorde, it happened on a certaine day, that he abode in the foresayd clo­set, and had no mo but one brother with him, whose name was Owen, all the reast of his felowes being retourned to churche, as the cause and houre required. This same Owen was a monke of great perfection, and one that had forsaken the world with pure intent and hope of the rewarde of heauen, a man for all pointes worthy to whome God in speciall wise might reuele and shewe his secrettes, and well worthy to whose wordes the hearers may giue credit. For coming with Quene Edildride from the prouince of the East English, and being the chief off her seruauntes, and gouernour of her house, for the great zeale of faith that encreased in him determining with himselfe to renounce the world, did in dede accomplysh the same not slac­kely and negligently, but in such sort vncladd himself of worl­dly matters, that forsaking all that euer he had, being clothed [Page] but with plaine and poore apparayl and bearing an hatchet or axe in his hand, came to the monasterie of the same most reue­rend father, called Lestinghe. For he signified that he would entre into the monasterie not for ease and idlenesse, as some do, but to trauaile and labour: which thing he well shewed and proued in his doinges: for the leasse able and apte that he was for the studie and meditatiō of the scriptures, the more diligēt and painfull he was to worke with his handes. Finally his reueren­ce and deuotion was such that the bishop accepted him for one of his brethern to accompany him with the other fewe in the foresaid closet. Where while they with in were occupied in rea­ding and prayer, he without dyd those thinges abrode that we­re necessarie to be done. And on a certaine day as he was doo­ing some such thing abrode, the reast being gone to churche, as I began to say, and the bishop being alone in the oratorie of the house, occupied in reading or prayer, this Owen heard so­dainly (as he after told) a most swete noyse of voyces singing and reioysinge comming downe from heauen to the earth: the which voice, he sayd, he first heard begynning from the south east, that is, from whence the depth of winter comes, and then by litle and litle drawinge nere him, vntill it came to the roofe of the oratorie where the bishop was, where it entred, fil­led it within, and compassed it all rownd about. Whereat ge­uing earnestly mind to marke the thinge that he heard, he did againe as it were about an houre after heare the same ioyfull song go vp and ascend from the roofe of the said oratorie, and retourne vp to the heauens the very same way that it came, with vnspeakeable swetenes. Whereat as he mused a space and was as it were astouned, imagining and deuising depely in his minde what this might be, the bishop opened the oratorie windowe, and as he vsed to doo, made a noyse and signe with his hand, and bad some man come into him, if there were any body without. Then came he straight way, to whome the bis­shop [Page 116] said: Go to the churche quickely, and cause those vij. bretherne to come hither, and come you with them to. And when they were come, first he admonished them to kepe a­mong them selues, and toward all faithfull folke the vertue of charitie and peace, and also with vnweary continuance to fo­lowe the rules and orders of monastical discipline, which they had either learned of him, and sene in him, or founde in the doings or sayings of the former fathers. And then did he tell them moreouer, that the day of his departing was very nigh at hand. For that most louely geast, quod he, who was wonte to visit our bretherne, hath voutsafed this day to come to me al­so, and to call me out of this world. Wherefore go your waies to churche againe, and speake vnto the bretherne that with their prayers they both commend vnto our Lorde my depar­ting, and remember also with fasting, watching, prayers, and good workes to preuent their own departing the houre wher­of is vncertaine. And when he had spoken these and mo like wordes, and that the brethern had taken his blessing, and wer gone forth very heauy and sad, he that only heard the hea­uenly song, came in againe, and casting himselfe flat on the ground, sayed: I beseke you good father, may I be so bold as to aske you a question? Aske what you will, quod he. Then, quod the other, I pray you tell me, what was that song which I heard of that ioyfull company descending from heauen vpon this oratorie, and after a time retourninge to heauen againe. He aunswered and saied to him: If you haue hearde the voice of the song, and vnderstoode the comming of the heauenly com­paines, I commaund you in the name of our Lorde to tell no man herof before my death. They were in dede the spirites of angelles, which came to call me to the heauenly rewardes, which I haue alway loued and longed for, and after vij. daies they haue promised to come againe and take me with them. The which was in dede fullfilled euen as it was foretolde [Page] him. For straight way was he taken with a feyntnes of bodye, which daily grewe more greuouse vpon him and the vij. daye (as it had bene promised him) after he had first forewarded his departing with the receiuing of the bodie and bloud of our Lord, How se­ling be­fore de­ath. his holy soule loosed from the prison of the bodie was caried and lead (as we may well beleue) of the company of An­gelles to the ioyes euerlastinge. And it is no meruaile, if he gladly behelde the day of death, or rather the day of our Lorde, which daye he did alwaies carefully looke for till it came. For among his manifold merites of chastitie and abstinence, of preaching, The gre­at feare of God in B. Chadd. of praier, of wilfull pouertie, and other vertues, he was so far humbled to the feare of our Lorde, so much mind­ful of his later end in all his workes, that (as a certaine brother named Trumbert was wont to tell me, one of them that read the scriptures to me, and was brought vp in his monasterie and gouernement) if perhaps while he were reading, or doing some other thing, there rose any sodaine great blast of wind, by and by wold he cal on the mercy of our Lord, and beseke him to haue pitie on mākinde. But and if there came a blast yet mo­re vehement, then wold he shut vp his booke and fall downe on his face, and set him selfe more feruently to prayer. And if any stronger storme or blustreing showre continewed long, or that lightning and thunders did make both the earth and ayre to shake for feare, then would he go to churche, and earnestly set his mind to praier and saying of psalmes, vntill the ayre waxed clere againe. And when some of his companie asked him, why he did so: Haue ye not read, quod he: That our Lord hath thundred from heauen, Psal. 17. and the most high hath giuen his voice? He hath sent out his arrowes, and scattered them abrode, he hath multiplied lighteninge and troubled them? For our Lorde moueth the ayre, reyseth vp windes, shooteth out lighteninges, thun­dreth from heauen, to styrre vp the creatures of the earth to feare him, to cal againe their hartes to the remembraunce of the [Page 117] iudgement to come, to plucke downe their pride, and abate their boldenes, and thus to bringe to their mindes that terri­ble time, when both heauens and earth shall burne, and him­selfe come vpon the clowdes with great power and maiestie to iudge both the quicke and the dead. And therfore, quod he, it behoueth vs with dewe feare and loue to yelde and giue pla­ce to his warning from heauen that as ofte as he trowbleth the ayre, and lyfteth vpp his hande as it were threatning to strike, and doth not yet strike, we strayght way call vpon his mercie, and boulting owt the very botome of our hartes, and casting owt the dregges and relikes of synne, do carefully prouide that we neuer deserue to be striken at all. With the reuelation and relation of the foresayd brother concerning the death of this bysshopp, the wordes also of Ecgbert the most reuerend father do well agree, of whome we spake before. Whiche Ecgbert at the tyme whē the sayd Chadda was a youngman, and himself of lyke age to, dyd in Ireland strayghtly lead a monasticall lyfe both together in prayers, continence, and meditation of the holy scriptures. But Chadda being afterward retourned to his countree, Ecgbert abode there styll as a pilgrime for our Lordes sake vnto the end of his lyfe. Nowe a long tyme af­ter there came to visite him from England a certaine most ho­ly and vertuous man named Higbalde, Lincolne shere. who was an Abbot in the prouince of Lindisse. And as they talked together of the lyfe of the former fathers, as is the maner of such holy men to doo, and gladly wold wysh to followe the same, they fell vpon mention of the most reuerend byshop Chadda. And than sayd Ecgbert: I knowe a man yet remayning aliue in this Ilande, which whē brother Chadda passed owt of the world, dyd see a companye of Angelles descend from heauen, and take vp his sowle withe them and retourned againe to the celestiall king­domes. Which vision whether Ecgbert meaned to be sene of himselfe, or of some other, it is to vs vncertaine: yet while so [Page] worthy a man, as he, sayed that it was true, Charite beleueth all things 1. Cor. 13. the thing it self can not be vncertaine vnto vs. Thus dyed Chadda the vj. daye of Marche, and was buryed first by S. Maries Churche, but af­terward his bones were remoued into the church of the most blessed Saint Peter chiefe of thapostles, the same churche be­ing finished. In both which places in token of his vertu often miracles of healing sicke folke are wonte to be wrought. Miracles at the tombe of S. Chead. And of late a certaine man that had a phrenesie, and ranne vpp and downe wandring euery where, came thither at an euening, and by the ignorance or negligence of them that kept the place, lay there all the night, and the next morning came owt well in his wyt, and declared, to the great wonder and ioye of all men, that there he had by the gyfte and goodnes of our Lorde got­ten his health. The place of the sepulchre is couered with a wodden tombe made like a litle howse, hauing an hole in the syde, at whiche they that come thither for deuocions sake are wont to put in their hand and take owt some of the dowste. The whiche they put into water and than giue it to drinke to sicke beastes or men, whereby the grief of their sickness is anon taken away, and they restored to their ioyfull desired healthe. In the place of B. Chadda Theodore consecrated and ordeyned VVinfrid a vertuowse and sober man, to rule and haue the of­fice of a byshop as his predecessours had before him ouer the prouinces of the Marshes and myddle english and also of Lin­disfar dioecese. Lincolne dyocese. In all whiche countrees VVulpher (who yet lyued) dyd holde the crowne and scepter. This VVinfrid was of the clergy of the same byshop whome he succeded, and had executed the office of deacon vnder him no small tyme.

The. 4. Chap.

IN the meane tyme byshop Colman who was a Scottish by­shop, lefte England and tooke with him all the Scottes that [Page 118] he had gathered together in the Ile of Lindisfar, Holy Ilōd and abowt xxx. englysh men also, which were all browght vp in the orders of monasticall lyfe and conuersation. And leauing in his owne churche certaine bretherne he came first to the Ile of Hij from whence he was first sent to preache the word of God to the English men. Afterward he went to a certaine litle Ile, which lieth on the west syde, cut of a good way from Ire­land, and is called in the Scottysh tonge, Inhisbowinde, that is to saye, VVhitecalfe Ile, In to whiche he came, and buylte a monasterie, and placed the monkes in the same, which he had browght with him and gathered of bothe nations. Whiche bi­cawse they cowld not agree together, for that the Scottes in somer tyme when haruest was getting in, wold leaue the mo­nasteries and go wander abrode in places of their acquaynta­unce, and than at winter wold come againe and require to en­ioy in cōmon such thinges as the english mē had prouided and layed vp, Colman seking remedie for this discorde, and vewing all places far, and nere, found at length in Ireland a mete place for his purpose, called in the Scottish tonge Magio. Of that grounde he bought a small parcell to buyld a monasterie therein, of the Erle that possessed the same vppon this condi­tion with all that the monkes there abydinge shoulde remem­bre in their praiers the Lorde of the soile, who lett them haue that place. Thus the monasterie being spedely erected by the helpe of the Erle and of all such as dwelled thereby, he placed the Englishmen alone therein, the Scottes being leafte in the foresaid Iland. The which monasterie vnto this day is holden of Englishmen, and is the same which is commonly called In­iugeo, being nowe much enlarged and amplified of that it was at first. This monastery also (all thinges being since, brought to a better order) hath in it at this present a notable compa­ny of vertuous monkes, that come thither out of En­gland, and liue after the example of the worthy olde fathers, [Page] vnder their rule and appointed Abbat, in great continencie and synceritie, getting their lyuing with the labour of their owne handes.

The. 5. Chap.

THe yere of the incarnation of our Lorde 670. An. 670. whiche was the second yere after that Theodore came to En­gland, Oswy king of Northumberland was taken with a greuous sickenesse, whereof he dyed, the yere of his age. lviij. Who at that time bare such loue and affection to the Aposto­like see of Rome that if he might haue scaped his sicknes, he purposed to go to Rome and to end his lyfe in those holy pla­ces there, hauing for that purpose intreated bishop Wilfride to be his guyde in his iourney, and promised him a greate somme of mony to cōduct him thither. But he departed this life in that sickenesse the xv. day of Februarie, and leafte Egfride his son­ne enheritour of the realme. In the third yeare of whose raigne Theodore gathered a Councell of bishops with many other do­ctours and prelates of the churche, suche as diligently studied and knewe the canonicall statutes and ordinances of the fa­thers. Who being assembled together, he began, with such min­de and zeale as became a bishop, to teache diligently to obserue those thinges that were conuenient for the vnitie and peace of the churche. The forme and tenour of whiche Synode is this.

In the name of our Lorde God and Sauiour Christ Iesus who raigneth and gouuerneth his church for euer, The first Synode or Conuo­cation of the english church. it semed good vnto vs to assemble our selues together according to the custome prescribed in the ecclesiasticall Canons, to treate of necessarie affaires of the church, we the bishops vndernamed, that is, I Theodore although vnworthy, appointed by the See A­postolike, Archebishop of Caunterbury, our felowe priest and brother the most reuerend bishop of the Eastenglish, B. Bisi, [Page 119] our felow priest and brother VVilfrid bishop of the Northum­brians, by his deputed legates present. Also our felowe priestes and brethern Putta bishop of Rochester, Leutherius bishop of the West Saxons, and VVinfrid bishop of the Marshes or Mid­dleenglish men, we all being assembled together, and placed e­uery one in order in the church of Hereforde, the xxiiij. of Sep­tember, in the first Indiction, I beseke you, saied I, most derely beloued brethern, for the feare and loue of our Redemer, let vs all in common treate and debate such thinges as appertaine to the right faith, keging vprightly and straighly the decrees and determinations of our lerned auncetours and holy fathers. These and such like thinges for the preseruation of charite and vnite amonge vs, and in the church when I had saied, and ma­de an end of that exhortation and preface. The determinations of the ho­ly fathers to be folowed. I demaunded of e­che of them in order, whether they agreed to kepe those thin­ges, which are canonically decreed of the auncient fathers of old time. Whereto al our fellow priestes aunsweared, and saied. It pleaseth vs all very well, that those things which the canons of the holy fathers haue defined and appointed, we all do kepe and obserue the same. And then straight way did I bringe furth vnto them the booke of canons, and out of the same booke I shewed, before them ten articles, which I had noted out of di­uerse places, bycause I knew them to be most necessarie for vs, and I besought them, that the same mougthe be receaued and kepte diligently of all men.

The first article was, that we al in common do kepe the holy feast of Ester on the sonday after the xiiij. day of the moone in the moneth of Marche. The second that no bishop should haue ought to do in an others diocese, but be contented with the chardge of the people committed vnto him. The third, that no bishop should moleste or anye wise troble such monasteries as were consecrated and giuen to God, nor violently take from thē ought that was theirs. The fourth, that monks shuld not go [Page] from place to place, that is to say, from one monasterie to an o­ther, onlesse by the leaue of their own abbot, Vowe of obedience [...] religiō. but should conti­new in the obedience which they promised at the time of their cōuersiō and entring into religiō. The fift, that none of the cler­gy forsaking his own bishop shuld runne vp and down wher he list, nor whē he came any whither, should be receaued without letters of commendation from his diocesan. And if that he be ones receaued, and will not retourne being warned and called both the receauer and he that is receaued shall incurre the sen­tence of excommunication. The sixte, that such bishops and clerkes as are strangers, be content with such hospitalitie as is giuen them, and that it be laufull for none of them to execute any office of a priest, without the permission of the bishop in whose diocese they are knowen to be. The seuenth, that whe­reas by the auncient decrees a synode and conuocation ought to be assembled twise a yere, yet bicause diuerse inconuenien­ces doo happen amonge vs, it hath semed good to vs all, that it should be assembled onse a yere the first day of August at the place called Clofeshooh. The eight, that no bishop should am­bitiously preferre him selfe before an other, but should all ac­knowledge the time and order of their consecration. In the ix. article it was generally entreated, that the nomber of bishops should be encreased, the nomber of Christian folke waxing daily greater, but hereof at this time we sayed no farther. The x. for mariages, that noman cōmit aduoutrie, nor formication, that noman forsake his owne wife, but for only fornicati­on, as the holy ghospell teacheth. And if any man put away his wif being laufully maried vnto him, if he wil be a right Christian man, let him be ioyned to none other: but let him so conti­newe still sole, or els be reconciled againe to his owne wife. And thus these articles being in common treated of, and agreed vpon, that no offence of contention should ryse from any of vs hereafter, or any other decrees should be published in stede [Page 120] of these, it semed good, that eche of vs should confirme these thinges that were decreed, subscribing thereto with his owne hand. Which sentence and somme of our appointement I gaue Titillus the notarie to write out. Yeuen the moneth and Indi­ction aboue written. Who soeuer therefore go about any wise to doo against this ordinaunce and sentence prescribed accor­ding to the decrees of the canons, and confirmed also with our consent and subscribinge of our handes, let him knowe him­selfe in so doinge to be excluded from all charge and office of priesthood, and also from our felowship and companie. The grace of God kepe vs safe, liuing in the vnitie of his holy chur­che. This synode was kepte the yere from thincarnation of our Lord 673. An. 673. in which yere Ecgbert king of kent died in Iulie, and his brother Lother succeded him in the kingdome, the which he enioyed xj. yeres and vij. moneths. Bisi also Bishop of the East english, who was present at the foresaid Synode, did succe­de Bonifacius, of whom we made mētion aboue. This Bisi was a man of much holynes and deuotion, and when Boniface was dead after he had bene bishop xvij. yeres this man was made bishop in his place, being consecrated and appointed ther to by Theodore. This Bisi yet liuing, but greuously vexed with sicke­nesse in such sort that he could not execute the office of a bishop, two other for him Aecci and Badwine wer chosen and consecrated bishops: from which time vnto this day that pro­uince hath bene wont to haue two bishoppse.

The. 6. Chapter.

NOt long after these thinges were done Theodore thar­chebishop being off ended with VVinfrid bishop of the Marshes, Theodo­re the Ar­chebis­hop of Caunter­bury de­poseth VVinfride bishop of Lichefilde &c. for a certaine crime of disobedience, deposed [Page] him of his bishopprike, not many yeres after that he had recea­ued the same, and in his place appointed Sexulphe for bishop, who was the builder and Abbot of the monasterie, that is cal­led Medes hansted in the countre of the Giruians. Which VVinfride being deposed, retourned to his monasterie, which is named Artbearue, and there ended his life in holy conuersa­tion. At that time also, when Sebbe and Sighere of whome we spake before ruled the east Saxons, Essex. tharchebishop appointed ouer them Earconwald to be their bishop in the citie of Lon­don. Saint Erken­walde the 4. bishop of Lon­don. The life and conuersation of which man both before he was bishop, and after, was reported and taken for most holy, as also euen yet the signes and tokens of heauenly vertues and miracles do well declare. For vntill this day his horselitter, being kept and reserued by his scholers, wherein he was wont to be caried when he was sicke and weake, doth daily cure such as haue agewes or are diseased any otherwise. And not only the sicke parties that are put vnder or layed by the sayd horselitter be so healed, but also the chippes and pieces that are cut of from it and brought to the sicke folke, are wont to bring them spe­die remedie. This man before he was made bishop had builded two goodly monasteries, one for him selfe, and an other for his syster Edilburge, and had instructed and disposed thē both very well with good rules and disciplines. That which was for him­self was in Surry by the riuer of Thems, at the place that is cal­led Crotesee, that is to say, the ile of Crote. And that other for his syster in the prouince of the East Saxons, Berking in Essex at the place that is called Berching where she should be a mother of Nonnes. And so in dede after she had taken vpon her the rule of the sayd monasterie, she behaued herselfe in all thinges as became one that had a byshop to her brother, both for her owne ver­tuowse lyuing, and also in the good and godly guyding of them that were vnder her chardge. Which thing was also well proued by miracles from heauen.

The. 7. Chapter.

FOr in this monasterie many wonderfull signes of vertues and miracles were shewed, which for the memorie and edi­fieng of thaftercommers are yet kept of many men, being written of them that knewe the same. Some of the which we will also put in our ecclesiasticall historie. When the tem­pest of the same plage so often mentioned, storming ouer all the Ilond, came to this monasterye and had entred vpon that part thereof where the men dyd lyue, and dayly one or other was taken owt of the worlde to our Lorde, this good mother being carefull of her companie, at such tyme as also the same visitation of God towched that part of the monasterie, in whi­che the flocke of Goddes hand maydes dwelled by them selues, from the mens companye, began ofte tymes in the couent to aske the sisters in what place abowt the monasterie they wold haue their bodies to be layed against suche tyme as it showlde happen them to be taken out of this world with the same hand of Gods visitation as other were. And when she could get no certaine awnswere of the systers, although she often enquired the same of them, she receaued both her selfe and all the reast with all, a most certaine awnswere of Gods prouision from a­boue. For after matyns was done, on a certaine night, as these handemaydes of Christe went forth of the chappel to the gra­ues of the bretherne that were gone out of this lyfe before thē, and dyd sing their accustomed lawdes and praises to our Lord, behold sodainly a light sent downe from heauen lyke a great shete came vpon them, and strake them withe so great a traun­ce, that for very feare they stopped and leafte of their songe that they sange. And the brightnes of that shining lyghte, to which in comparison the sonne at mydday might seme but darke, being not long after lyfted vp from that place, went to [Page] the sowth part of the monasterie, that is to saye, the East end of the chappel, and there abyding a while, and couering those places, withdr [...]we it selfe vpp to heauen so plaine to all their sightes, that none of them all dowbted, but that the very light which showld lead and receaue vp into heauen the sowles of Christes handemaydes, dyd also shewe a place for their bodyes to reast in, and abyde the day of resurrection. The bright­nes of this light was so great, that a certaine elderly man one of the bretherne who at that tyme with an other yonger man was in their chappell, reported, that the beames thereof entring in at the morning through the chinkes of the doores and win­dowes, dyd seme to passe all brightnes of the day lighte.

The. 8. Chap.

THere was in the same monasterie a child abowt three yeres olde, or not past, named Esica, which bycawse of his age being yet a very infant, Children browght vp in Nō ­ [...]eries. was wont to be brought vp in this howse of virgins that were dedicated to God, and to be occupied in meditation among them. This childe being striken with the foresayd plage, when he came to the last pan­ges of death cryed owt, and spake to one of these holy virgins of Christe, naming her as if she were present by her owne na­me, Eadgit, Eadgit, Eadgit, and therewithall ended this tempo­rall lyfe, and entred into lyfe eternall. But that virgin which he called at his death, straight way in the place where she was, being taken with the same sickenesse, the very same daye that she was so called, was taken owt of this lyfe, and followed him, that had called her, to the kingdome of heauen. Moreouer a certaine one of the same handemaydes of God being taken with the sayd disease and nowe browght to the last point, be­gan sodaynly abowt midnight to crye to them that dyd kepe and watche her, desiring them to put owt the candle that stode [Page 122] there burninge. And when she had ofte tymes so called vn­to them, and yet none of them would doo as she bad them: I knowe, quoth she at the last, that ye thinke me thus to speake, as if I were not in my right mynde. But doo ye well knowe that I speake not so. For I tell yowe very truly, that I see this howse fylled withe so great a light, that that candell of yours semeth to me altogether dym and withowt light. And when none of them dyd yet awnswere vnto these sayinges of her, nor followe her bydding, well, quoth she againe, let that candell stand burning as long as ye lyst. But yet knowe ye well, that thesame is not my lighte. For my lighte shall come vnto me when the morning beginneth to drawe nere. And therewithall she began to tell, that a certaine man of God ap­pered vnto her, which dyed the same yere, and sayd to her, that when the morning drewe nere she should departe hence to the euerlasting lyghte. The truth of whiche vision was so tryed and proued by the death of the mayden, abowt the appering of the day light.

The 9. Chap.

NOWE when the godly woman Edilburge mother of these holy professed Nonnes should also be taken out of this world, a wonderfull vision appered to one of the sisters whose name was Thorithgid, the which had now many yeres continewed in the same monasterie, and alwayes was di­ligently occupied in seruing God with all humilitie and since­ritie, and in helping the said mother to kepe good order and discipline, with enstructing or correcting the yonger sort. The vertue of which woman, that it might, as the Apostle saieth, 2. C [...]. 1 [...]. be made perfect in infirmitie, she was sodainly taken with a very gre­uouse sickenesse of body, and was therewith very sore tormē ­ted by the space of ix. yeares, through the mercyfull prouision [Page] of our redemer, Sinne purged by paine in this lyfe. to this end, that what so euer spot of defilinge sinne had through ignorance or negligence any thing long re­mained in her among her vertues, it might al be perboyled out by the fire of long tribulation. This same woman on a certaine night, when the day light began a litle to appere, as she went out of her chamber that she abode in, sawe plainly as it were a corse, brighter than the sonne, wound vp in a shete and caried vpward from the dortery where the sisters were wont to rea­ste. And as she diligently marked what it shoulde be that drewe vp this vision of the gloriouse body which she behelde, she sa­we as it were certaine cordes brighter than gold, which drewe it vp so hye, till it was taken into the open heauens, and than she could see it no longer. Which vision when she thought v­pon with her selfe, she douted no whit, but some person of that company should dye shortly, whose soule should be lifted vp to heauen by the good workes it had done, Good workes. euen as by golden cordes. Which thing happened so in dede. For not many dayes after, the mother of that couent, for the loue that God bare her was deliuered out of the prison of this flesh. Whose life was certainly such, that no man which knewe it, can dout, but that the entring in to the heauenly mansion was open vnto her go­ing out of this life. There was also in the same monasterie a certaine holy Nonne, both noble for the dignitie of this world, and more noble for the loue that she had of the world to co­me. The which many yeres was so bereafte of al vse of her lim­mes, that she was not able so much as to moue one parte of her bodye. This Nonne when she knewe that the body of the reue­rend Abbesse was brought and layed in the churche vntill it should be buryed, desired that she might be caried thither, and be layd by the same, bowing downe as folke doo at their pra­yers. Which thing being done, The like maner of deuotion vsed Constantia a holy wo­man at the [...]mbe of Hilarion the monk, as S. Hie­rom recordeth, in the life of Hilarion writen by him. Tom. 1. she spake to the Abbesse as if she had bene aliue and desired her to obtaine of the mercye of the pitiful Creatour, that she might be loused and rid of so gre­at [Page 123] and so longe tormentes. And not long after her petition was heard and graunted: for xij. dayes after she was taken out of this life also, and receaued euerlasting rewarde in chaunge of those temporall afflictions. Nowe when Torithgid the fore­said handmayd of Christe had lyued three yeare more after the death of the Abbesse, she was so far pyned away with the sic­kenesse that we spake of before, that the skyn and bones did scant cleaue together. And at last the time of her departing be­ing nowe at hand, she could not only styr none of all her lim­mes, but was speachelesse and could not moue her tongue. In which case as she lay three daies and as many nightes, sodainly being relieued with a ghostly vision, she opened her mouthe and eyes, and looking vp to heauen begā thus to speake to the vision which she sawe. Thy comminge is to me mo [...] ioyfull, and thou arte hartely wellcome. And when she had so sayd, she held her peace a litle, as it were abyding for an aunswere of him whome she sawe and spake to. And then as it were a litle angerly she sayed againe: I can not gladly suffer this. And straightway holding her peace a litle, she spake the third tyme and sayd: If it may not by any meanes be to day, I beseche the that the meane time be not longe delayed: wherewith holding her peace a litle as she had done before, she ended and conclu­ded her talke thus. And if it be fully so appointed, and that this sentence and order can not be changed, I beseke thee that there be no more but only this next night betwene. After which wordes, being demaunded of them that sate about her, to whom she spake, forsoth, quoth she, to my most dere mother Edilburge. Whereby they vnderstode she came to bringe her word that the time of her passing hence was nye. For euen as she made request, after one day and one night passed, she was deliuered both of the bond of the flesh, and of her sickenesse, and entred into the ioyes of eternall blesse.

The. 10. Chap.

IN the place and office of Abbesse Edelburg succeded a deuout handmayd of God named Hildilhid, the which many yeares euen till her very great and extreme age, gouerned the same monasterie exceding diligently, bothe in keping of regular discipline and order, and also in prouiding such thinges as ap­perteined to daily vses. This woman, bicause of the straightnes­se of the place wherein the monasterie was built, thought good to haue the bones of the holy monkes and handmaydes of Christ which were there buried, taken vp and remoued all to the churche of the blessed mother of God, and there to be bu­ried and laid in one place. In which place how often the brigh­tenes of the heauenly light appered, howe often and howe gre­at a flagrant odour of a meruailouse swete sauour, and what other miracles were there shewed, who so will know and reade, he shal fynd the same aboundantly in that booke, out of which we haue taken these thinges. Yet my thinke I can in no case let passe a miracle of one, that was healed, which miracle (as the same booke declareth) was wrought in the Churcheyard of the sayd religiouse house. There dwelled an Erle therby, whose wyfe had a certaine darkenes sodainly comen ouer her eyes, the griefe whereof daily encreasing she was so farre troubled and molested therewith that she could not see any litle light at all. Beholde how far­re differēt the faith of our primitiue church is from the false faith of prote­stants. This lady remaining a space in this blindnesse, it came sodainly to her mind on a time, that if she were brought to the monasterie of the holy virgins, and there prayed at the reliques of the Saintes, she might receaue her sight againe. And she ma­de no delay, till she had straight fulfilled that which she had ones conceaued in her mind. For being lead by her maydes to the monasterie (being hard by adioyning) where she had full belefe to be holpē and healed, she was straight brought into the churchyard. And as she praied ther for a space on her knees, her petition was heard and obtained anon. For rising vp from her [Page 124] prayer before she went out of the place, she receaued the bene­fit of her sight that she sought. And where she was lead thither by the handes of her wayting maydes, Note the iudgemēt of S. Be­de she went ioyfully home by herselfe without any guide: so that it might seme that she had lost the light of this world only for this end, that she might shewe by her healinge, what and howe great the light is that Christes Saintes haue in heauen, and what grace of power and vertue.

The. 11. Chapter.

AT that time, as also the foresayd booke sheweth, there raigned ouer the East Saxons a man very deuout and godly named Sebbi, of whome we made mention ab­oue. For he was very much geuen to exercises of religion, and vertu, to much and often praier, and to charitable almesdedes, esteming the solitarie and monastical life before all the ryches­se and honours of a kingdome. Which kinde of lyfe he had ta­ken long time before, and giuen vp his kingdome had not the selfewilled mind of his wife refused to separate from him. And therfore some men thought (as it had bene often sayed) that a man of such a nature and well disposed mind, was more mete to be made a bishop then a king. Nowe when this souldiour of the ecclesiasticall kingdome had passed ouer xxx. yeres in his temporall reigne, at lenght he died. But first he admonished his wife, that then at least they should wholly geue themselues both together to serue God, whereas they could no lenger now enioye or rather serue the world together. Which thing when he had with much a doo obtained of her, he came to the bis­shop of London named Waldher who had succeded Ercon­wald, and at his hand and blessing receaued the habit of religi­on, which he had long desyred. To which bishop he brought a great somme of mony to be bestowed and giuē to the poore, reseruing [Page] nothing at all for him selfe, but rather desyring to re­maine poore in spirite for the kingdome of heauen. And when he perceaued the day of his death to be at hand, bicause the fo­resayd sicknesse grewe on still vpon him, for the princely haught courage that he had, he began to feare least at his death throughe the bitter pange of the same, he might hap either to vtter with his mouth, or with some other part of his body doo any thing, that were not mete and comly for his person. And therefore he sent for the bishop of London, where he al­so then continewed, and desyred him that at his departing and passing out of this world, there should be no mo present but the bishop himselfe, and two of his chapplens. Which thing when the bishop had promised moste gladly to doo, not long after, the said man of God setting him selfe to slepe, sawe a comfortable vision, which toke from him all care of the fore­sayd feare and shewed him moreouer on what day he shoulde ende this lyfe. For he sawe (as he after reported him selfe) three men come to him araied in bright shining clothing, and one of them, while his felowes, that came with him, stode by and asked how the sicke man did whom they came to visite, sate before his bed and sayed, that his soule should departe from the bodie both without pain, and also with great light and bright­nesse. And he farther also declared vnto him that he should die the third day after. Both which things (as he learned by the vision) were so fulfilled in dede. For the third day ensuyng when the ix. houre was come, sodainly as if he had fallen in to a softe slepe he gaue vp the ghoste without feeling any grief at all. And whereas for the buriall of his body, they had prepared a tombe of stone when they began to lay his bodie in it they found it to be longer then the tombe by the quanti­tie of an handbreadth. They hewed therefore the stone as much as they might, and made it longer than it was about two fingers breadth, but yet it could not receaue the bodie not so [Page 125] neyther. Whereupon bicause of this distresse of burying him they were minded, eyther to seke an other tombe, or els, if they might, to gather in the body by bowing of the knees, that so it might be holden and receaued of the same tombe. But a won­derfull case happened, and not withowt the working of God from heauen, the whiche kept them from doing any of those thinges. For sodainly, the byshopp standing by and the sayd kinges sonne a monke also Sighard by name, which after him raigned with his brother Frede, and also a great company of o­ther men, the very same tombestone was found to be of a fyt length for the quantitie of the bodie. Yea and so much that at the head there might also a pillowe be layde betwene: and at the feete there remained in the tombe bysyde the body about the quantitie of fowre fingers. And thus was he buried and La­yed in the Churche of the blessed doctour teacher of the gen­tiles S. Pawle, by whose good lessons he being taught had lear­ned to labour and longe for the ioyes of heauen.

The 12. Chap.

THe fowrth byshop of the westsaxons was Eleutherius. For the first was Birinus, the second Agilbert, the third VVini. After the departure of kinge Cenwalch in whose raigne the sayd Eleutherius was made byshop, certaine Lordes vsurped the kingdome, and diuided it betwene them, and so helde it about x. yeres. In their raigne dyed this by­shop, and Headdy was put in his place, and consecrated bishop by Theodore in the citie of London. In the time of whom be­ing byshop, Ceadwalla dyd ouercome and put owt the sayd vsurpours, and toke the kingdome to himselfe. And when he had kept the same for the space of two yeres, at last pricked and styrred with the loue of the kingdome of heauen, he leafte it, [Page] while the same bishop dyd yet gouerne the diocese and went vnto Rome and there ended his lyfe, as it shalbe tolde more at large hereafter. In the yere of thincarnation of our Lorde 677. An. 677. Edilred kinge of the Marshes or middleland englishmen came into kent with a terrible and fell hoste, not only spoyling the countree, and profaning the churches and monasteries withowt any respecte of pitie or feare of God, but also ransac­king with the same generall ruine the citie of Rotchester, wher­of Putta was byshop, howebeit at that tyme he was not there. Who when he heard hereof, that his Churche was spoyled, and all thinges taken away and ryffled, he went vnto Sexwolfe by­shop of the Marshes, and receaued of him the possession of a certaine churche and a litle piece of grownd, and there ended his lyfe in peace and reast not taking any care at all for the re­storing of his byshopricke, for (as we haue aboue sayd) he was a man more giuen to ecclesiastical and spiritual, than to world­ly and temporall matters. And so he liued quietly and only serued God in the same church, going somtimes abrode, where he was desired, to teache verses and hymnes of the churche. In his place dyd Theodore consecrate VVilliam bishop of Rotche­ster. Who not long after for scarcitie and lacke of thinges ne­cessarie departed frō the bishopricke, and went his way thence, in whose place Theodore ordeined Gebmund byshop. The yere of thincarnation of our Lord 678. An. 678. which was the viij. yere of the raigne of kinge Ecgfride, there appered in the moneth of August a blasing star, the whiche continewed three moneths, rysing in the morninges, and giuing forth as it were an highe piller of a glistering flame. In which yere also throwgh a cer­taine dissension that rose betwene king Ecgfride, and the moste Reuerend byshop VVilfride, the sayd reuerend father was put owt of his byshoprike, and two other appointed byshops in his place ouer the prouince of Northumberlande, The dio­ce [...]es of Yorke, Carlele and Dyr­ham. Ho­ly [...]nd. the one named Bosa to gouerne the Deires, and the other named Eata for the [Page 126] Bernices, which Eata had his see at yorke, and Bosa at the Ca­thedral churche of Hagulstald or Lindisfarne which two men were both taken owt of the cloyster of monkes and called to this degree. And with them also was Eadhed made byshop o­uer the prouince of Lindesfar, Lincolne shere. which king Ecgfride had very lately conquered of VVulfhere whom he ouercame in battaile and put to flight. The first bishops of Lin­colne. In which prouince this man was the first bi­shop that they had of their owne, the next was Ediluine, the third Eadgar, the fourth Emberth, who is there at this present. For before Eadhed came they were in the diocese of bysshopp Sexwolfe, who was byshop both of the Marshes, and the myddle english, but nowe being put from the gouuernement of Lin­disse he remayned only bishopp of the Marshes. These bys­shops Eadhed, Bosa and Eata were cōsecrated byshops at yorke by Theodore tharchebishop, who also the third yere of VVilfri­des departing thence, ioyned vnto them two byshops mo, Trū ­bert at Hagustald, Eata remayning at Lindesfar, and Trumuin ouer the prouince of the Pictes, which at that tyme was subiect to the dominion of the english men. But bycause that Edilrede kinge of the Marshes recouered the sayd countree of Lindisse againe, Eadhed came away thence, and was by Theodore made byshop of the diocese of Rhyppon.

The. 13. Chap.

WHen VVilfride was put out of his byshoprike, The Cō ­uersion of Sussex to the faith. he went and wandred in many places a longe tyme, and came to Rome, and from thence re­tourned into England againe. And thoughe bicause of the displeasure of the said kinge, he could not gett into his owne diocese againe, yet he could not be kept from doing the office of preaching the ghospell. For he went his way to the prouince of the [Page] South Saxons, Sussex. which from kent reacheth southwarde and west­ward as far as the West Saxons, contayning vij. M. tenementes, and was yet at that time lyuing in the paynimes lawe. Vnto them did he minister the worde of faith and baptisme of salua­tion. The king of the same countree, whose name was Edil­wach was christened not long before in the prouince of the Marshes, in the presence and at the exhortatiō of king Wulfhe­re. Who also at the fonte was his godfather, and in signe of that adoption gaue him two prouinces, that is to say, the Ile of wight, and the prouince of Manures, in the West parte of En­gland. By the permission therefore and great reioysing of the king, this bishopp christened the chiefe Lordes and knightes of the countree. And the reast of the people at thesame time or sone after were christened by the priestes Eappa, Padda, Bru­chelin, and Oidda. The Quene also named Ebba was christened in her Ile, which was in the prouince of the Viccians: for she was the doughter of Eanfride who was Eanberes brother, whi­che were both christen men, and all their people. But all the prouince of the South Saxons had neuer before that time he­ard of the name of God nor the faith. Yet there was in the co­untree a certaine monke, a Scot borne named Dicul, which had a very litle monasterie in a place called Bosanham, In Bosam a monasterie before the faith openly re­ceiued in Sussex. all compas­sed about with woddes and the sea, and therein a v. or vj. bre­therne seruing God in humble and poore life. But none of the people there did giue them selues either to followe their lyfe, or heare their preaching. But when bishop Wilfride came and preached the gospel vnto them, he not only deliuered thē from the miserie and perill of eternall damnation, but also from an horrible morraine of this temporall death. For in three yeares before his comming to that prouince, it had not rayned one drop in all those quarters. Whereby a very sore famine came v­pon the common people, and destroyed them by hole heapes in most pitifull wyse, In so much that it is reported, that diuer­se [Page 127] and many times xl. or l. A misera­ble fami­ne in Sus­sex before the faith receaued. men in a company being famished for hunger, would go together to some rocke or sea banke and there wringing their handes in most miserable sort, would cast themselues all downe, either to be killed with the fall, or drow­ned in the sea. The first christenīg in Sussex miracu­lous. But on that very day on which the people recea­ued the baptisme and faith, there fell a goodly and plentifull shoure of raine, wherewith the earth florished againe, and brought a most ioyfull and frutefull yere, with goodly greene fieldes euery where. Thus their old superstition being layed away, and idolatrie blowen out and extincted, the hartes and bodies of them all did reioyse in the liuing God: knowing that he which is the true God, had by his heauenly grace enryched them both with inwarde and outward giftes and goodes. For this bishop also when he came into the countree, and sawe so great a plage of famine there, taught them to get their suste­naunce by fysshing. For the sea and riuers there about them, had great abundance of fysh. But the people had no skill at all to fish for any thing els but eeles. And therefore they of the bishops company gat somewhere a sort of eelenettes together, and cast them into the sea, and straight way by the helpe and grace of God they tooke CCC. fishes of diuerse kindes. The which they diuided into three partes, and gaue one hundred to poore folke, and an other to them of whom they had the net­tes, and the third they kept for themselues. By the which bene­fit the bishop tourned the hartes of them all much to loue him and they began the more willingly to hope for heauēly things at his preaching, by whose helpe and succour they receaued the giftes and goodes of this worlde. At this time did Edilwach gi­ue vnto the most reuerend bishop VVilfrid, the land of lxxxvij. tenementes where he might place his company that were exi­les with him. The name of the place was S [...]l [...]se [...]s. Selsee. The whiche place is compassed of the sea round about sauing on the west, where it hath an entraunce into it as brode as a man may caste [Page] a stone with a slinge. Which kinde of place is in Latin called Paeninsula, and in Greke [...]. Selsee the first monasterie in Sussex now brought to the faith. When bishop VVilfride had receaued this place, he founded a monasterie there which he did binde to monastical life and rule, and did put therein mon­kes: namely some of them that he had brought with him. Whi­che monasterie his successours are knowen to holde and kepe vnto this day. For vntil the death of king Ecgbert, which was v. yeares space, he continewed still in those quarters in great ho­nour and reuerence among all men for his good deseruing: for he did the office of a bishop both in word and dede. And bi­cause the king with the possession of the forsaid place had giuē him also al the goodes and demaynes of the same with the gro­undes and men to, he instructed them all in the Christian fai­the and baptised thē al. Amōg the which ther wer CCC. bond men and bondwemen, whome he did all not only deliuer by christening them from the bondage of the deuil, but also by gi­uing them their freedom, did louse them from the yoke of the bondage of man.

The. 14. Chapter.

IN this monasterie att the same time there were shewed certaine giftes of heauenly grace by the holy Ghoste, as in which place the tyrannye of the deuill being lately expelled, Christ had newly begonne to raigne. Miracles in the mo­nasterie of S [...]ee in Sussex. One of which thinges we thought good to put in writing to be remēbred he­reafter, the which in dede the most reuerend father Acca was ofte times wont to tell me, and affirmed that be had it shewed him of the bretherne of the same monasterie, a man most wor­thy to be credited. About the same very time that this prouin­ce receaued the name of Christ, a sore plage and mortalitie raigned in many prouinces of England, which plage by the pleasure of Gods dispensation and ordinaunce when it tou­ched also the foresayed monasterie, which at that time the most [Page 128] Reuerend and vertuouse priest of Christ Eappa did rule and gouerne, and that many bothe of them that came thither with the bishop, and also of such as had bene lately called to the faith in the same prouince of the South Saxons were taken daily out of this life, Fasting against the plage. it semed good to the bretherne to appoint themselues to faste three daies and humbly to beseke the mer­cy of God, that he wold voutsafe to shew grace and mercy to­warde them, and deliuer them from this perilouse plage and present deathe, or at least when they were taken out of this world, to saue their soules from eternall damnation. The­re was at that time in the same monasterie a certaine litle bo­ye, that was lately come to the faith, a Saxon borne, which was taken with the same sickenesse, and had kept his bed no small time. And when the second day of the said fasting and pray­ing was nowe come, it happened that about vij. a clocke in the morning, as the boy was leafte al alone in the place where he lay sicke, sodainly by the appointement of God there vowtsa­fed to appere vnto him the most blessed two chiefe Apostles S. Peter, and S. Paul. For the boy was of a very innocent and meke mind and nature, and with sincere deuocion kepte the sacramente of faith which he had receaued. In this vision the Apostles first saluted him with most gentle wordes, saying: Feare not, Sonne, the death, for which thou art so pensife: for we wil this day bring thee to the kingdom of heauen. But first thou must tary til the Masses be said, and after thou hast recea­ued thy viage prouisiō, the body and bloud of our Lord, being so released both of sickenes and death thou shalt be lifted vp to the euerlasting ioyes in heauen. Therefore doo thou call for priest Eappa vnto thee, and tell him, that our Lorde hath heard your prayers and deuocion, and hath mercifully looked vpon your fastinge, neither shall there any one more dye of this pla­ge, either in this monasterie, or in any of the possessions that adioyne to the same. But as many as belonge to you any where [Page] and lye sicke, shall rise againe from their sickenes and be resto­red to their former health, saue only thow, which this daye shalt be deliuered from death, and be brought to heauen to the vision of our Lord Christ, whome thow haste faithfully ser­ued. Which thing it hath pleased the mercy of God to doo for you, through the intercession of the godly and dere seruant of God king Oswald, Interces­sion of Saintes. which sometime gouerned the countre of Northumberland most nobly both with the authoritie of this temporall kingdome, and also in holynesse and deuotion of Christen pietie which leadeth to the euerlasting kingdom. For on this very day the same king being bodely slaine in bat­taile of the infidels and miscreants was straight takē vp to hea­uē to the eternal ioyes of the soule, and felowship of the chosen and electe companies. Let them seke in their booke that haue the notes of the departing of the dead, and they shall fynd that he was takē out of the world on this selfe day, as we haue sayd. Masse in the me­mory of Saints. And therfor let thē say Masses and geue thankes that their pra­yer is heard, and also for the memory of the sayd king. Oswald, which sometime gouerned their nation. For therefore did he humbly pray our Lord for them, as being straūgers and exiles of his people. And when all the bretherne are come together to the churche, let them all be houselled and so fynish their fa­ste, and refresh their bodies with sustenaunce. All the which wordes when the boy had declared to the priest being cal­led vnto him, the priest enquired of him, what maner of aray and lykenes the men had, which appeared vnto him. He aunsweared, they were very notable and goodly in their aray and countenaunces, and exceding ioyfull and beautifull, such as he neuer had sene before nor beleued that any men could be of so great comlynesse and beautie. The one was shauen like a priest, the other had a long beard. And they sayd, that the one of them was called Peter and thother Paul, and that they were the ministers and seruantes of our Lorde and Sauiour Iesus [Page 129] Christ of whome they were sent from heauen for the sauing and defense of our monasterie. Wherefore the priest belieued the wordes of the boye, and went out by aud by and sought in his booke of Cronicles, and found that king Oswald was slaine on that very day. Then called he the bretherne together and commaunded dyner to be prouided, and masses to be sayd, and that they should all communicat after the accustomed ma­ner. And also willed a parte of the same sacrifice of our Lordes oblation to be brought to the sicke boye: which thinge so do­ne, not lōg after the boy died the very same day, and proued by his death, that the wordes were true which he had heard of Christes Apostles. And this morouer gaue witnesse to his wordes, that at that time no creature of the same monasterie was taken out of the world, except him only. By which vision ma­ny that might heare of the same, were meruaylowsly styrred and enflamed, both to praye and call for Gods mercy in aduer­sitie, and also to vse the holesome helpes and medicines of fa­stinge. And from that time not in that monasterie only, but in very many other places to, the birthe day of the sayd kinge and champion of Christ began yearely to be kept holy with mas­ses and deuout seruice most reuerently.

The. 15. Chap.

IN this meane time Ceadwall a valiant yong man of the royall blood of the Genisses, That is, of Ham­pshere. being bannyshed from his countre, came with an hoste of men, and slewe king Edil­wach, (of Sussex) and wasted that prouince cruelly murdering and spoyling euery where. But he was sone after driuen owt by two Capitaines of the kinges, Berthun, and Authun, whiche from that tyme dyd holde and kepe the dominion of the pro­uince. The chief of whiche two, was afterward slaine of the same Ceadwall, being then kinge in the west countre and the [Page] prouince subdued and browght into more greuouse subiection then it was before. Againe he that raigned after Ceadwall op­pressed it with lyke miserie and bondage a great many yeres. Whereby it came to passe that the people (of Sussex) in all that time could haue no bishop of their own: but were faine, (their first byshop VVilfride being called home againe) to be vnder the diocese of the byshop of the Genisses which belongeth to the, VVest Saxons, as many as were in the territory of Selsee.

The. 16. Chap.

AFter that Ceadwall had thus obtayned the kingdome of the Geuisses or west Saxons, he tooke the Ile of Wight also, which was so all giuen to the worshipping of idols, that he entended vtterly to bannysh and dryue owt thence all the old natiue inhabitantes, and to put people of his owne countre in their place. For thowghe he was not yet at that time christened and regenerated in Christ him selfe at it is sayd, yet he bownd him selfe with a vowe, that if he tooke the Iland, he wold giue vnto God the fourth part therof and of all the pray. Which thing he so perfourmed, that bishop VVilfride happening to be there at that time a man of his own countree, he gaue and offred the same vnto him to the vse and seruice of our Lorde. The sayd Iland conteyned, as the English doo rate it, M. CC. tenementes. Whereof was giuen to the byshop the possession of the land of CCC. tenementes. Whiche portion the Bishop gaue and committed to one of his clerkes named Bernwini, his sisters sonne, and appointed there to a priest na­med Hildila, to minister the worde and baptisme of lyfe to all that would be saued. And here I thinke it not to be passed o­uer in silence, that for the first frutes of them that were saued throwgh beleuing in the same ile, two children of the blood royall being bretherne to Aruald king of the Iland, were crou­ned [Page 130] with a speciall grace of God. For when the ennemies came on the Iland, The Vites inhabited Hāpshere, as the Saxons Sussex. they [...]led and scaped to the next prouince of the Vites. And there they gat to a place called Stonestat, hoping to hyde themselues from the face and sighte of the king that had conquered their countree, but they were betrayed and fownd owt, and commaunded to be put to death. Which thing when a certaine abbat and priest named Cimberth had heard of, whose monasterie was not far from thence at a place called Redford, he came to the king which was than in the same parties, lying secretly to be cured of his woundes that he had taken fighting in the Ile of Wighte, and desired of him, that if he would nedes haue the childerne put to death, yet they might first receaue the sacramentes of the Christian fayth. The kinge graunted his request, and than he tooke them and catechised them in the right faith of Christe, and wasshing them withe the holesome fonte of baptisme, made them sure and in perfyt hope to enter into the kingdome euerlasting. Anon after came the hange­man to put them to death, which death of this world they ioy­fully toke, by the which they douted not but they should passe to the eternall life of the soule. When after this order all the prouince of great Britaine had receaued the faythe of Chri­ste, the Ile of Wight receaued the same also: in whiche not­witstanding bicause of the miserie and state of forayne subie­ction, no man tooke the degree of the ministerie and place of a bysshopp, before Daniel, who nowe is bysshopp of the west Saxons and of the Geuisses. The situation of this Ile is ouer against the middes of the South Saxons and Geuisses, Sussex and Hāps­phere. the sea comming betwene, of the breadth of three myles, which sea is called Solent: in which, two armes of the Ocean sea, that bre­ake out from the maine north sea about Britanie, do dayly mete and violently ronne together beyond the mouth of the riuer Homelea, which ronneth along by the countree off the Vites that belong to the prouince of the Genisses, and so entreth [Page] into the foresaid sea. And after this meting and striuing toge­ther of the two seas, they goe backe and flowe againe into the Ocean from whence they came.

The 17. Chap.

AT this time Theodore hauing worde that the faith of the church at Cōstantinople was sore troubled through the heresie of Eutiches, The secōd Synode of the church of Englā ­de. and wishing that the churches of the english nation ouer which he gouuerned might continew free and clere from such a spot, gathered an assemble of Reuerend priestes and many doctours, and enquired diligently of eche of them, what faith they were of, where he found one consent and agrement of them all in the catholique faith. Which consent he procured to set forth and commende with letters sent from the whole Synode for the instruction and remembrance of the aftercommers, the beginning of which letters was this. In the name of our Lord and Sauiour Iesus Christ, and in the raignes of our most good and vertuouse Lordes, Ecgfride king of the Humbers, the x. yere of his raigne, the viij. yere of the Indicti­on, and the xvij. day of September, and Edilrede king of the Marshes in the vj. yeare of his raigne, and Aldulphe king of the Estenglish, in the xvij. yere of his raigne, and Lothar king of kent, in the vij. yeare of his raigne, being there president and chief Theodore by the grace of God Archebishop of the Ile of Britanie, and of the citie of Caunterbury, and with him sitting in assemblee the other bishops of the same land, most Reue­rend men and prelates, hauing the holy ghospelles set before them, at a place called in the Saxon tong, Hedtfield, after com­moning and conference together had thereuppon, we haue expounded and set fourth the right and true catholique faith in such sort as our Lorde Iesus being incarnate in this worlde deliuered it to his disciples, which presently sawe and heard his [Page 131] wordes and doctrine, and as the crede of the holy fathers hath leaft by tradition, and generally as all holy men, all generall Councells, and all the whole company of the authentique do­ctours of the catholique churche haue taught and deliuered. Whome we following in good, dewe, godly, and rightbele­uing maner, according to their doctrine inspired into them from God do professe and beleue, and stedfastly do confesse with the holy fathers, the Father, and the Sonne, and the holy ghoste most verily, and in true and formall proprietie, the Tri­nitie in the vnitie of one substance and the vnitie in Trinitye, that is to saye, one God in three persons, of one substance, and of equall glorie and honour. And after many like thinges per­taining to the confession of the right faith, the holy Syno­de dyd also adde to their letters, these thinges folowing. We haue receaued the fiue holy and generall Synodes of the bles­sed and derebeloued fathers of God, that is to saye, of CCC. xviij. which wer assēbled at Nice, against the most wicked and blasphemous Arrius, and his opinions. The v. fir­ste general councels receaued by a cōmō consent of the church of Englād about 800 yeares past. And of Cl. at Constan­tinople against the madenesse and fond secte of Macedonius and Eudoxius, and their opinions. And at Ephesus the first time, of CC. against the most wicked Nestorius, and his opinions. And at Chalcedō, of CCxxx. against Eutiches and Nestorius and their opinions. And at Constantinople the second time where was as­sembled the fifte Councell in the time of the emperour Iusti­nian the yonger, against Theodore and Theodorete and Ibe, and their epistles and their opinions. And a litle after against Cyrill. Also we receaue and admit the Synode made at the citie of Rome in the time of the most holy and blessed Pope Mar­tin, the viij. yere of the Indiction, and the ix. yere of the most godly and good Emperour Constantine. The 5 [...]. And we worship and glorifie our Lorde Iesus Christ, in such sort, as these men haue done, adding or diminishing nothing: and we accurse with hart and mouth them whome these fathers haue accursed, and who­me [Page] they haue receaued, we receaue, glorifyeng God the father without beginning, and his only begotten sonne, begotten of the father before all ages and times, and the holy ghost proce­ding of the father and the sonne in vnspeakeable wise, accor­ding as these aboue mentioned, holy Apostles, and prohetes and doctours haue preached and taught. And all we, that with Theodore the Archebishop haue set forth and declared the ca­tholique faith, do hereunto subscribe with our owne handes.

The. 18. Chap.

AT this Synode there was present, and also confirmed the decrees of the catholique faith a most reuerēd man named Ihon, the chief Chantour of S. Peters churche and abbot of the monasterie of S. Martyns, whiche was co­me of late from Rome by the commaundement of Pope Aga­tho, hauing for his guyde the most reuerend Abbot Bishop surnamed Benedict, of whome we spake before. For when the sayed Benedict had buylt a monasterie in England, In this monasterie S. Bede was brought vp. in the honour of the most bessed chief of thapostles S. Peter by the mouth of the riuer Were, he came to Rome as he had ofte bene wont to do before with his felowe and helper in the same worke Ceolfride, (who after him was abbot of the same mona­sterie) and was receaued most honourably of Pope Agatho of worthy memorie, Priuilege from Ro­me for the liber­tie of mo­nasteries. of whome he desyred and obtained for the warrant and assurance of the libertie of the monasterie that he had erected, a letter of priuilege confirmed by the authoritie Apostolique in such forme as he knewe the will and graunt of king Ecgfride to be, by whose leaue, and liberall gyfte of pos­session and land he had made the sayd monasterie. He obtai­ned also to haue with him, the foresayd Abbot Ihon into En­gland, to the entente he might teache in his monasterie the yearly course and order of singing, as it was in S. Peters at Ro­me. [Page 132] And so the sayd Abbot Ihon did, as sone as he had comma­undemente by the Pope, both with his owne voyce and pre­sence teaching the chantours and singing men of the saied monastery the order and forme of singing and reading: Order of singing and chur­che serui­ce from Rome. and al­so putting in writing those thinges that appertained to the ce­lebration of highe feastes and holy dayes for the whole cōpas­se of the yere. Which things of his writing haue bene hither­to kept in the same monastery, and are now euery wher copied out by diuerse. And the same Ihon did not only teache the brethren of that monasterie, but such as were skilled in songe came together to here him almost from all the monasteries of the same prouince. And many to did earnestly desyre and en­treat him in such places where he taught to come to them him selfe. Beside this office and skill to teache synging and reading he had also an other charge in commaundement from the Po­pe Apostolike, The he­resy of the Mo­notholi­te. which was that he should diligently learne of what faith the churche of England was, and bring worde the­reof at his retourne to Rome. For not longe before there had ben kepte at Rome a Synod by the holy Pope Mar­tin, of the consent of. Cv. bishops against them principally, that preached one only working and will in Christe. Which Syno­de he brought with him, and gaue it to be writen and copyed out in the foresayd monasterie of the moste vertuouse Abbot Benedict. For such men had at that time very sore troubled the faith of the churche of Constantinople, The Po­pe is in­formed of the state of the church. Lege Cipr. lib. 1. epist, 3. et Aug. ep. 92. & 93. but by the goodnes and gyfte of our Lorde they were anon espied out and conuicted at the same time. Wherefore Agatho the Pope minding as in other prouinces, so also in England to be enformed what the Churche was, and howe clere it was from the pestilent conta­gions of heretikes, committed this charge and busynes to the most Reuerend Abbot Ihon being nowe appointed to go to England. And therefore when the synode, which we spake of before, was called together in England for this purpose, the [Page] catholike faith was in them all found clere, sownd, and vncorrupted. And a copie of the same was geuen him to carie to Rome. But in his retourning homewarde, not long after he passed the sea, he fell sicke by the way and died. His body for the loue of S. Martin, whose monasterie he gouerned, was by his frendes brought vnto Tours, and there buried honorably. For as he went toward England he was gentelly receaued and lodged in that churche, and desired earnestly of the bretherne ther that whē he retourned to Rome, he wold come that way, and lodge with them. Finally he toke with him from thence certaine to helpe and succour him both in his iourney, and also in his busynes that he was charged withall: who althoughe he thus died by the way, yet neuerthelesse the copie of the Ca­tholique faith of England was brought to Rome, and receaued most gladly and ioyfully of the Pope apostolike, and of al that heard or read the same.

The. 19. Chapter.

KIng Egfride tooke to wife a woman named Edildride the doughter of Anna king of the East english, of whom we haue ofte made mention, a man meruailouse godly and in al pointes notable for vertu both of thought and dede. This sayd woman had bene wedded to an other man before him, that is to saye, to the prince of the South Giruians named Tonbert. But he died a litle after he had maried her, and then she was geuen to wife to the foresayd kinge. With whome she li­ued xij. yeres, and yet remained continually a pure and glori­ous virgin, euen as bishop Wilfrid a man of blessed memorie did shewe me enquiring of purpose of the matter, bicause ma­ny did doubte thereof, and saied vnto me that he coulde of all men be a very sure witnesse of her virginitie, for so much as kinge Ecgfrid promised to geue him landes and much mo­ney, if he coulde persuade the quene to vse his companie, [Page 133] though yet he knewe well that she loued no man in the world more then him. And it is not to be mystrusted, VVhy the miracles here reported ought not to be mistrusted Luc. 22. but that the same thinge may be done in our time also which, hathe ben sometime done in times paste as trewe histories do wit­nesse, whereas one and the same lorde geueth the grace, which promiseth to abyde with vs vnto the end of the world. For besyde this, the signe and token of the diuine miracle, in that the flesh of the same virgin buryed could not be corrupted and putrefied, doth well shewe, that she lyued alway vncorrup­ted and vntouched of any man. Againe it is well knowen, she besowght the king very much and a long time, that she mighte forsake the cares of the world, and haue leaue to go into a mo­nasterie, and ther [...] only to serue Christ the true king. Which when she had at last obtayned, she entred into the monasterie of Abbesse Ebbe, who bare a good affection to kinge Ecgfride. Nonnes cōsecrated of bishops The monasterie standeth in a towne called Coludi, and the a­foresayd byshop VVilfride gaue her the veale and habit of a nonne. Within a yere after whiche, she was herselfe made an Abbesse in the ile of Ely in which place there was built a mo­nastery of virgins dedicated to God, amonge whom she began to be a very good mother and virgin bothe in examples and al­so good lessons of heauenly lyfe. Of her it is sayd, that after the time that she went to the monasterie, she wold neuer weare any lynnen but only wollen clothes, and seldome wash her­selfe in warme bathes, saue against solemne highe feastes, as Easter, whitsontyde, or twelfetyde, and than would she be the last of all, and with her owne handes and helpe of her hande­maydes wold first wash the reast of Christes virgins that were there. Very seldom also excepte on high feastes or for great ne­cessitie dyd she eate more than onse a day, and that continual­ly, on lesse a greater feblenesse dyd let her. From the time of the first comming to prayer together vntill the rysing of the day she abode in the Churche still continewing at her [Page] prayers. And there are that say, that by the spirite of prophecie she dyd foretell both the pestilence wherof she should dye her­selfe, and also did openly in all their presence declare the nom­ber of them that showld be taken from this world owt of her monasterie. She was takē away to our Lord in the mids of her company seuen yeres after she was made Abbesse. And as she her self had willed, she was buryed in a tombe of wood in none other place than in the myds of them in such order and sort as she departed. After whome succeded her sister Sexburg in the office of Abbesse, which woman Earcombert king of Kent had had to wyfe. And when Edildride had lyen buried xvj. ye­res, it semed good to her sayd syster nowe Abbesse, to haue her bones taken vpp, and put in a newe tombe, and remoued into the churche. Whereupon she wylled certaine of the bre­therne to seke a stone, whereof they mighte make a tombe for this purpose. The ile of Eelye. And they taking ship (for the countree of Eelye is round abowt compassed with waters and fennes, nor hathe any great stones for such purposes) came to a certaine litle ci­tie leafte desolate and vnhabited, the which was not far from thence, and in the englysh tonge is called Grandchester, and straight way they found by the walles of the citie a tombe of white marble ready made very fayre, and couered very trym and fyt with a couer of the same stone: wherby vnderstanding that our Lorde hadd prospered their iourney, they gaue him thankes therefore, and browght it to the monasterie. And when the graue was opened and the body of the holy virgin and spouse of Christ taken owt into the light, it was found so cleane from corruption, as if she had dyed or bene put in the grownd the very same daye, euen as bothe the aforesayd by­shop Wilfride, and many other that knewe it, beare wytnesse. But Cinfride a certaine phisition, whiche was present by her bothe when she dyed and when she was taken owt of the tom­be, was wonte of more certaine knowledge to tell, that when [Page 134] she lay sicke she had a very great swelling vnder her arme pit, and they bad me, quoth he, to launce that swelling, that the yll humour that was within might issue owt. Which when I had done, for the space of two dayes after she semed to be some­what better at ease, so that some thowght that she might be cu­red of her grief. But the third day her former paynes tooke her againe, and straight way was she taken owt of the worlde, and chaunged all paine and death with health and life euerla­sting. And when after so many yeres her bones showld be taken owt of the graue, they spred a tent ouer the same, and all the company of the bretherne on the one syde, and systers on the other, stode round about synging and the Abbesse with a fewe other went in, to take vp and bring forth the bones. But sodainly we heard her within crye owt withe a lowde voyce, Glorie be to the name of God. And anon after, they called me in, opening the entraunce of the tente, where I sawe the bo­dy of the holy virgin of God being taken out of the tombe, and lyeng on the bead like one that were a slepe. Then dyd they also open the couering of her face, and shewed me the wound of the cut, that I had made, healed and cured, so that in meruailous wyse in the place of the open and gaping wound wherwith she was buried there appered than but litle smal sig­nes of the scar. Byside this, all the lynnen clothes, wherein the body was winded appered hole and so newe, that they semed to be put abowt those chast lymnes but that very daye. And the report is, that when she was grieued with the forsayd swel­ling and paine of her cheeke bone and necke, VVhat burdens are borne now a da­yes of lesse then kin­ges chil­dren, and yet no grief felt at all? she tooke great ioye in this kind of disease, and was wont to saye: I knowe most certainly, that I worthely doo beare this bourden of pai­ne in my necke, in which I remember that when I was a gyr­le, I did beare the superfluouse and vaine bourdens of tablet­tes and owches, and I beleue that the soueraine pitie of God doth therefore send me this grief and paine in my necke, that [Page] he may so absoyle and quit me from that gylte of vanitie and lightenesse, whereas nowe in stede of gold and pretious sto­nes the read fire heate and burning swelling breaketh out off my necke. It happened also that by the touching of the same The napkins and partlets taken from S. Paules body hea­led the sicke and ex­pelled di­uels. Act. cap. 19. c. Clothes wherein the corse lay, both spirits were driuen oute of certaine bodies possessed, and also other diseases healed so­metimes. And it is said, that the tumbe in which she was firste layd and buried, did heale certaine that were pained in their eyes, which as sone as they set their head to the same tombe and prayed, straightway had the griefe of their sore or dymme eyes taken away. The body of the virgin was taken and washed, and layd in newe clothes, and so caried into the churche, and put in the other tombe that was brought, where it is kepte vnto this daye, and is had in great reuerence. The said tumbe, founde ready made, was (not without a miracle) so apte and fyt for the virgins bodie, as if it had bene of purpo­se made and cut out for her, the place also of the head was ma­de by it selfe seuerally, and semed to haue bene fasshioned as iuste as could be for the bygnesse of her head. In Cam­bridge shere. This countree of Ely is in the prouince of the East english, and conteyneth about CC. housholdes, and is compassed on eche syde, as we haue said, lyke an Iland, round about with either fennes or waters. And therefore of the eeles which are plentifully taken in those waters, it hath his name. In this Ile this sayd handma­yde of Christ desired to haue a monasterie, bicause, as we sayd before, she came of the nation and bloud of the East english.

The 20. Chap.

THe occasion semeth conuenient to put in this historie an hymne of virginitie, which many yeares past we made in meter, in the lawde and prayse of the sayde Quene and virgin, which is in dede therfore verely a Queene, for that she is the spouse of Christ. And herein we shall follo­we the custome of the holy scripture in the historie whereof [Page 135] many songes and psalmes are put in amonge, which were (as is well knowen) made in meter and verse.

The. 21. Chapter.

THe ix. yere of the raigne of Ecgfride a battaile was fought betwene him, and Edilfride king of the Mar­shes, by the riuer of Trent in which was slaine Elbuine king Ecgfrides brother a yōg mā of about xviij. yeres of age, and very well beloued of both the countries. For a syster of his na­med Osthride was wife vnto king Edilred. And whereas hereu­pon there semed to ryse an occasion and matter of sharper war and longer enmitie betwene the two kings, and the fierse peo­ples, Gods derebeloued bishop Theodore trusting in the helpe of our lord did by his holesome exhortation, vtterly quenche the fyre of so great a perill begonne, in such sorte that the kin­ges and people beinge pacified on both sydes, the lyfe of no man perished for the death of the kinges brother, but only a dewe amercement of mony was geuen and payd to the other kinge for amendes. The bondes of which peace did a longe time after endure betwene the sayd kinges and their dominions.

The. 22. Chapter.

[Page]IN the foresayd battaile in which was slaine king Elbuine, a certaine notable thing and wel knowen of many, hap­pened, which we in no wise may leaue vntolde, bothe for the profit of the reader and for the glory of God. In the battaill aboue mencioned among other of the soul­diers a certaine yonge man named Imma was left for dead: which when he had all that day and night following lyen among the bodies of the slayne men, lyke as he had bene dead also, at laste receaued ayre and breath and reuiued againe, and sate vp, and bound his woundes him selfe, as well as he could resting himself a litle. After he arose vp and begā to go his way seeking where he might fynd some fryndes to see to him and helpe him. But as he so did, he was found and taken of his ene­mies of the other campe, and brought vnto their Lord, who was an Erle subiecte to king Edilred. Of whome being dema­unded, what he was, he feared to cōfesse that he was a souldier, and thought better to answer that he was a poore husband man of the countre, and one that had wyfe and children, and that he came forth with such other as he was to bring vit­tailes to the souldiers. But for all this the sayd Lorde suspected him and willed his woūdes to be looked vnto: and when he be­gan to wex hole, he cōmaunded him at night season to be kept in bondes, least he should scape away: but beholde no bondes could holde him, but as sone as they were gone that had bound him, his bondes and fetters wer straight way loosed. An exam­ple for the cōfir­matiō of purgato­ry. For he had a brother, whose name was Tūna, a priest and Abbot of a mo­nastery in the citie, which of his name is called vnto this day Tunnacester: who when he heard that his brother was slaine in the battaile came to seeke, if he might happely fynd his bo­die. Where he finding one that was in all pointes like him, and thinking it to be him in dede, brought him to his monasterie, and buried him honorably, and did often times cause masse to be saied for his soule: By the saying of which masses [Page 137] that, which I sayd, came to passe, that noman could bynd him, but that he was straight way loused againe. The sa­crifice of the Masse propitia­tory. Then the Erle that kepte him began to wonder here at, and to enquire of him, what the cause was that he coulde not be bound, and whether perhaps he had about him any loosing letters, such as men tal­ke of that he could not be bound by the vertue of them. But he aunsweared, that he knewe no such arte nor conning: but I haue a brother, quod he, in my countre, one that is a priest and I knowe that he thinkes I am slaine, and therefore doth oft saye masse for me: and if I were nowe in an other world, my sowle showld be there loused from paynes throughe his inter­cessions and prayers as my body is here from bondes. And while he was thus kept a certaine space in the Erles howse, some that marked him more diligently, sawe by his countena­unce, behauiour, and talke, that he was not (as he had sayd) of the common poore sort of people, but of some good house and degree. Therefore the Erle called him secretly, and exami­ned him more straightly of whence he was. Promising that he wold doo him no harme in the world, if he wold playnly vtter and shewe himselfe, what he was. Which thing when he had done, and declared himselfe to be one of the kinges serua­untes, wel, quoth the Erle, I knewe by thy wordes and awnswe­res, that thow were no husbandman of the countre. And thou art well worthy to dye nowe, for that all my bretherne and kynnesmen were slaine in that battaile, yet I will not put the to death, for breaking of my faith and promyse. And therfore as soone as he was full cured, the Erle sent him to London and solde him to a marchant of Friseland. But neither he, nor any man els as he was lead thither, could bynd him by any meanes. And yet his enemies dyd lay on him many and sundry kindes of fetters which yet allwaies were loosed. When he that hadd bowght him, sawe, that he cowld be kept and holden in no bondes, he gaue him leaue to ransome himselfe, if he were able. [Page] For after abowt viij. a clocke in the morning when masses be­gan to be sayd, his bondes and fetters were euer lowsed. And thus vpon his othe either to come againe, or els to send his ran­some, he was let go, and came to kent to kinge Lodhere, who was sonne to the sister of Quene Edildrede of whom we haue spoken before, and himselfe had bene sometime a seruaunt of the sayd Queenes. There he sued to the kinge for so much as wold pay his ransome, which he obtained, and sent it (as he had promised) to him whose prisoner he was. Afterward he re­tourned to his countree, and came to his brother, and declared him in order all the aduersities that had happened vnto him, and also what comfortes and succours he had had in the same. And he knewe, by that his brother told him, that his bondes were loosed at those times specially, in which masses were said and songe for him. He vnderstoode also, that the other hel­pes and succours that happened to him in his danger, came of the heauenly gyfte and grace throwgh his brothers intercessi­ons and offring of the holy holsome hoste and sacrifice. Many that heard these thinges of this man, were styrred vp and en­flamed in fayth and godly deuotion, vnto prayer, vnto almesse and charitable dedes, and to offer to our Lorde hostes of the holy oblation and sacrifice, for the deliuery and reliefe of their frindes, that were departed this worlde. For they vnderstood thereby and knewe, that the holesome blessed sacrifice was ef­fectuous to the euerlasting redemption and ransoming bothe of sowle and bodie. This storie was told me of one of them that heard it of the very man in whome it was done, and ther­fore knowinge it to be true and certaine, I dowbted no whit, to put it into this our ecclesiasticall historie.

The 23. Chap.

THe yere following after this, which was, the yere of thin­carnation of our Lorde DClxxx. An. 680 [...] the most deuowt and [Page 138] godly seruaunt of Christe Hilda Abbesse of the monasterie, that is called Streanes halch (as we before mentioned) after ma­ny heauenly dedes that she did in this world, passed owt of this lyfe to receaue the rewardes of the lyfe of heauen, the xvij. day of Nouember, when she was three score and six yeres of age. The which nomber of yeres equally diuided into two partes, she lyued, the first xxxiij. in secular lyfe withe most noble and worthy conuersatiō, and as many after did she dedicate to our Lord more nobly and worthely in monastical life. For she was come of noble birth, and was the dawghter of kinge Edwins nephewe named Hererike, with which kinge also at the prea­ching of Paulinus of blessed memorie the first bysshopp of Northumberland, she receaued the fayth and sacramentes of of Christe, and dyd syncerely kepe the same, vntill she deser­ued to come to his sight and vision, whome only to serue after she had determined, and forsaken this secular lyfe and world, she went to the prouince of the East english. For she was allied to the king there, and from thence she desyred, if she might by any meanes, to forsake her countre and al that euer she had, and go into Fraunce, and there in the monasterie named Cate to leade a pilgrimes and exuls lyfe for our Lordes sake, that she might the more easyly deserue to enioye an euerlasting coun­tre in heauen. For in the same monasterie her syster Heres­wide mother to Adulphe king of the East english did at the sa­me very tyme lyue vnder rules and disciplines of religion aby­ding and looking for the crowne euerlasting: whose example she mynding to followe and liue a straunger out of her owne countree, dyd abyde in the said prouince one hole yeare. After which being called home againe into her countree by bisshopp Aidan, she had deliuered her the landes of one Lordeship at the north coast of the riuer Were, in which she liued also the space of one yeare, and lead a monasticall lyfe with a fewe other of her companie. After this she was made Abbesse in the mona­sterie [Page] that is called Heortheu, which monasterie had bene buil­te not long before of the godly and deuout handmayed off Christ Heiu. Which is said to be the first woman in the pro­uince of Northumberland, that tooke the vowe and habit of a Nonne, Vow and habit mo­nasticall. being blessed and consecrated by bisshop Aidan. But not long time after the making of the monasterie she departed thence to the citie of Calcaria, Colche­ster. whiche is called of the english men Calcacester, and there she appointed to abyde and contine­we. Now this other handmayd of Christ Hilda being placed to rule this monasterie, dyd strayght procure to order and dis­pose the same in all pointes with regular lyfe and discipline, in such wise as she could be best enstructed of them that were learned. For both bishop Aydan, and as many religious per­sons as knewe her, for the great wysedome and loue to serue God, that was in her, were wont ofte times to visit her, louin­gly to helpe her, and diligently to instructe her. Thus when she had certaine yeres gouuerned this monasterie in great ob­seruation and straighnes of regular lyfe and order, it was her chaunce to take in hand the buylding and disposing of a mo­nasterie in the place called Straneshalch, which busynes com­mitted vnto her she finished with all speede and diligence. For she fournished and framed it with the same rules and orders of regular lyfe, with which she had disposed the other monasterie before. And truly she dyd there teache singularly the workes of righteousnes, deuotion, chastitie, and other vertues, but spe­cially of peace and charitie, in such wise that after the example of the primitiue church, there was none riche there, none poo­re, but all thinges common to all, for nothing semed peculiar and priuate to any one. She was of such wysedome, that not only all meane persons in their necessities, but also kinges and princes dyd seke and find counsel of her: Such religious men, as liued vnder her gouernāce, she made to bestow their time in the reading of the holy scriptures, and in the exercise of the workes [Page 139] of vertue, that out of her monastery many might easely be fo­unde, mete and worthy mē to serue the church, and the aultar. And in dede we haue sene in a short space fiue bishops oute of the same monasterie, all, men of singular merite and holynesse, whose names are these Bosa, Adda, Ostfor, Iohn, and VVilfride. Of the first we haue spoken before, howe he was consecrated bishop of Yorke. Of the second to speake shortly, he was made bishop of Dorcister. Dorche­ster in Barkeshe­re. Of the two last we shall speake afterwar­de, of which the one was consecrated bishop of Hagulstad, and the other of Yorke. Of the middlemost let vs nowe say some­what. In holy Ilond. When he had in both the monasteries of Abbesse Hilda diligently applied the reading and studieng of the scriptures, at last desiring more perfecte exercises, he came to kēt to the Ar­chebishop Theodore of blessed memorie. Where hauing conti­newed a certaine space and spent his time in holy studies and reading, he found also the meanes to go to Rome, Going to Rome ac­compted a matter of deuotion in our primitiue church. which at that time was counted a thing of great vertue and deuotion. From thence retourning home againe to England, he went vnto the prouince of the Victians ouer which king Osric raigned than, and there he remained a long time, preaching the word of fai­the, and also giuing himselfe for an example of life to all that knewe and heard him. At which time the bishop of that pro­uince named Boselus being so sicke and weake, that he could not himselfe fullfill the office a bishop, by all mens iudgement and consent the foresaid man was elected and chosen bishop in his place, and at the cōmaundment of king Edilred was conse­crated by bishop VVilfride of blessed memorie, who at that ti­me was byshop of the Middleenglish. For Theodore tharchebis­shop was than dead, and none other as yet made bishop for him. In which prouince a litle befor, that is to wytt, before that foresaid man of God Boselus, one Ta [...]frid a man most stout, couragiouse and well learned and of an excellent wyt, was ele­cted bishoppe out of the monasterie of the said Abbesse: but he [Page] was taken away and died before his time, ere that he might be consecrated. This foresaid handmayde of Christ Abbesse Hil­da, whome, all that knewe her, were wont to call mother for her notable grace and godlinesse, was not only in her owne mo­nasterie an example of lyfe to them that were with her, but al­so to many other that were far of the ministred occasion of sal­uation and amendement, to whom the happy report of her do­ing and vertuous liuing came. And so was fulfilled the dreame, that her mother Bregoswid had, when this was but an enfant. For when her husband Heriric was out of his coūtre as an out­lawe vnder Cerdix kinge of the Britons, where also he was att last poysonned, she sawe in a dreame, that he whom she sought with al diligēce, was as it wer sodainly takē out of her sight that no signe aud token of him any where did appere. But as she yet busily sought for him, she foūd by and by a very pretious ouch and iewel vnder his garmēt, which as she did wel marke and cō ­sider it semed to shine and glister with brightnesse of so great a lighte, that it filled all the borders of Britannie, with the grace thereof. The which dreame was proued true in her doughter, whome we speake of. Whose lyfe not to her selfe only but to many other that wold lyue well, did geue examples of the workes of light. But nowe when she had many yeres ruled this monasterie, it pleased the mercifull worker of our saluation, that her holy soule should also be examined and tried with long sicknesse of the body, that after thexample of the Apost­le, her vertue might be made perfect in infirmitie and weakenesse. 2. Cor. 22. For she was striken with feuers, and begā to be greuously vex­ed with the heate, and was in the same wise sicke and deseased for the space of vj. yeres. In all which time she did neuer omit and let passe, both, to giue thankes to her creatour, and also to teache and enstructe openly and priuatly the flocke cōmitted to her charge. For by her owne example she warned them all, both to serue our Lorde dewly when he geueth them their bo­dely [Page 140] health, and also thanke him continually and faithfully in worldly aduersities, or bodely infirmities and sickenesse. And thus the seuenth yere of her sicknesse, the grief and paine tourning toward the hart and inward partes she came to her ende and last day in this worlde, and about the crowing of the cocke after she had receaued the viage prouision of ho­ly howsell she called vnto her he handmaides of Christ that were in the same monasterie, whome as she admonished and counselled to kepe the euangelicall vnite amonge them selues and with other, at the very last worde and making of this her exhortatiō she gladly and willingly saw the houre of her death yea rather (to speke with Christs owne wordes) she passed from death vnto lyfe. In which very night our almightie Lord vou­chesafed to reuele her death and departing by a manifest and plaine vision in an other monasterie that was a good way of, named Hacanes, the which she had buylt the same yere. For there was in the same monasterie a certaine Nonne named Begu which had serued our Lord in monasticall conuersation and blessed virginitie xxx. yeres and more. This Nonne taking her reast at that time in the dortour howse, heard sodainly in the ayer the knowen sound of the bell, wherewith they were wonte to be called vp to prayers, when as any of them was called out of the worlde. And opening her eyes (as she thought) she sawe the roofe and top of the house vncouered, and all aboue full of light. Which light as she earnestly marked and looked on, she sawe the soule of the foresayd handmaid of God in that light caried vnto heauē, accompained and lead by Angells. And as she then started out of her sleape, and sawe other systers taking their reast about her, she knewe and per­ceaued, that that which she sawe was shewen her either in a dreame or in some vision of minde. And by and by she rose vp for ouermuch feare that she had, and ranne to the virgin, which was then gouernesse of the monasterie in the Abbesse stede, [Page] whose name was Frigit, and with much weping and teares, and drawing long sigthes told her that the mother of them al Ab­besse Hilda was nowe departed this worlde, and with a meruailouse great light, which she sawe, and company of Angells leading her, ascended vp to the gates of euerlasting lighte and felowship of the heauenly citisens. Which when she had heard, she raised vp all the sisters, and called them to churche, wil­ling them to be occupied in prayers and psalmes for the soule of their mother. Which thing as they diligently did the rest of of the nighte, at the breake of the day there came certaine bre­therne from the place where she died, to bring worde of her departing. Which the other aunswered that they knewe of before. And when they had declared in order howe and when they had learned the same, it was found that her passing was shewed them by the vision at the very same houre, that they reported her to passe out of the world. And with a goodly con­sent and agreement herein it was by the worke of God so dis­posed, that when the one sawe presently her departing out of this lyfe, at the same time the other did knowe her entring in­to the perpetuall lyfe of soules. These two monasteries are distant a sonder almost xiij. myles. It is also reported, that in the same monasterie to, where the foresayd handmay­de of God died, one of those vowed virgins to God, that loued her more then the rest had her departing shewed vnto her the same night in a vision, and sawe her soule go to heauen with angells, which thing the very same houre it was done she opened and declared to those handmaydes of Christ that were with her and called them vp to pray for her soule, and that, before the reast of the company knewe of her depar­ting: which thing to be so, was anon after declared to the hole company when morninge came. For at that houre this Nonne was alone seuerally with certaine other handmaydes of Chri­ste, in the outmost places of the monasterie, wher such as we­re [Page 141] such wemen as were newely come to religion, were wonte to be tried and abide the time of probation, vntill they were instructed in the rule and order, and then taken into the felow­ship of the reast, and professed.

The. 24. Chap.

IN the monasterie of this Abbesse there was a certaine bro­ther notably endewed with the speciall grace of God, whi­che was wont to make songes and meters fit for religiō and godly meditation, in so much that what so euer he learned of the holy scriptures by other mens expounding, he tourned and made the same anon after with poeticall and musicall wordes set together withe wonderfull swetenesse and melodie in his owne mother tonge. With whose verses and songes the min­des of many men were ofte enflamed to the contempt and de­spysing of the world, and desire of the euerlasting lyfe of hea­uen. After whome diuerse other among the english men as­sayed to make godly and deuowt meters, but noman cowlde matche his connyng therein. For he learned this arte of sin­ging and making, not towght of men, nor by any mans helpe, but he receaued the gyfte therof freely by the only ayde and grace of God. And therefore he cowld neuer make any fond or vayne balade, but such things as belonged to religion and god­ly meditation were only mete to come owt of his religiowse and godly mowth. For as long as he was a secular man, which was, tyll he was well striken in age, he neuer had learned any such matter of singinge. In so much that sometimes at the table, when the company was set to be mery, and agreed for the nonse, that eche man showld syng in order at his cowrse, [...]he, when he sawe the harpe to come nere him, rose vp at myds of supper, and gat him owt of doores home to his owne howse. And as he so dyd on a certaine time, getting him owt of the [Page] place where they were drinking and making mery together, to the stable among the beastes which he had appoynted him to kepe and looke to that nighte, and when the howre of slepe came, was gone his way quietly to bed, as he laye, he dreamed that acertaine man stoode by him, and bad him, God spede, and calling him by his name, sayd to him, Cednom, I pray thee singe me a songe. Whereto he made awnswere and sayd, I can not synge. For that is the matter why I came owt from the table to this place here, bicause I cowld not singe. But yet, quoth he againe that spake with him, thow hast somewhat to syng to me. What shall I syng? quoth he. Sing, quoth the o­ther, the begynning of al creatures. At which awnswere he be­gan by and by to singe in the lawde and prayse of God the creatour, verses which he had neuer heard before, of which the sense and meaning is thys. Nowe must we prayse the maker of the beauenly kingdome, the power of the creatour, his cownsell and deuyse, the workes and actes of the father of glorie. Howe he being God eternall was the maker and author of all miracles, whiche first vnto the children of men created heauen for the top of their dwel­ling place, and after the omnipotent keper of mankinde created the earthe for the flowre thereof. This is the meaning, but not the order of the wordes which he sange in his sleape. For verses be they neuer so wel made can not be tourned out of one tonge into an other word for worde, without leasing a great pece of their grace and worthynesse. Now when he awooke and rose vp, he remembred stil by harte all the thinges that he had songe in his slepe, and dyd straight way ioyne thereto mo wordes in the same maner and forme of meter, and made vp a song fytte to be songe and applyed to God. And on the morowe he came to the farmar or baylie vnder whome he was, and tolde him of the gifte that he had receaued, and being browght to the Ab­besse he was commaunded in the presence of many learned men to tell his dreame, and rehearse the song, that it might by [Page 142] the iudgement of them all be examyned and tryed, what or whence the thing was which he reported. And it semed to them all, that some heauenly grace and gifte was graunted him of our Lorde. For more triall whereof they recited vnto him the processe of some holy storie or example, willing him, if he cowld to tourne the same into meter and verse. Which he tooke vpon him to doo and went his way, and on the morowe after came againe and browght the same made in very good meter, which they had willed him to doo. Whereupon straight way the Abbesse acknowledging and embracing this grace and gifte of God in the man, enstructed and exhorted him to for­sake the world, and the lyfe thereof, and to take the monasticall lyfe and profession vpon him. Which he did and was thereu­pon by the commaundment of the Abbesse placed in the com­pany of the bretherne, and by her appointement tawght and enstructed in the course of holy scripture. But he what soe­uer he cowld heare and learne, would afterwarde thinke vpon the same againe by him selfe, and chewinge theron lyke a cle­ane beast at his cudd, would turne it into very swete meter, and melodiously singinge the same, made his teachers to be­come his hearers againe. His songes were of the creation of the world, and beginnyng of mankynd, and al the storie of Genesis, of the going of Israel out of Aegipt, and their entring into the land of promise, and of many other histories of the holy scriptures. Of thin carnation of our Lord, of his passion, resurrectiō, and ascensiō into heauē, of the cōming of the holy ghost, of the doctrine and preaching of the Apostles. Also he was wont to make many songes and meters of the dread of domes day and iudgement to come, of the horrible paynes of hell, and of the ioyes and swetenes of the kingdome of heauen. And many other also of the benefits and iudgementes of God. In al which, his endeuour was to pull away men from the loue of wickednesse, and styrre them vp to the loue and readinesse [Page] of vertue and good lyfe. For he was a man very deuout and re­ligiouse, and humbly obedient to his rules and disciplines. And very zelouse and feruently bent against them that would doo otherwise. And therefore he ended his lyfe with a good ende. For when the houre of his departing was at hande, he was ta­ken before and diseased xiiij. dayes with bodyly sickenesse, and yet so temperatly, that he might all that tyme both speake and walke. The fer­ [...]ry. There was there by, a litle house into whiche they that were sicke were wont to be brought, and such as were lykely shortly to dye. This man desyred him that serued him, the same eueninge before the night that he should depart out of the world, to go and prouide him a place to reast and lye in that house. The other maruailed why he desired the same, for he was nothing likely to dye so sone. But yet he did as he was bid. When they were there placed, and were meryly talking and sporting amonge themselues and them that were there before, being now about midnight he asked and enquired of them all, whether they had the sacrament there within. What nede, quoth they, is there of the sacrament, for your tyme is not co­me to dye yet, that are so meryly talking with vs, as a man in good health. Reseruati­on of the blessed Sacrament. But yet, quoth he againe, doo ye bring me hither the sacrament. Which when he had taken in his hand he asked them, whether they were all of a quiet minde and persit chari­tie toward him, without any quarell, grudge, debate, and ran­cour. They aunsweared all, that they were of very good mynd and will toward him, and far from al wrath and displeasure: and they asked him againe, whether he bare good will and affe­ction toward them. Howse­ling befo­er death. He aunsweared by and by, I do beare, my dere children, a quiet and good mynd to all Gods seruauntes. And there withall arming him selfe with that heauenly foode made him ready to enter into the other lyfe. Then he asked, howe nyghe the houre was, that the bretherne should ryse to saye their night laudes and seruice to our Lord [...] It is not far of, [Page 143] quoth they. Wel than, quoth he, let vs abyde and tarie for that houre. And blessinge himselfe with the signe of the holy cros­se Blessing with the signe of the crosse. he layd downe his head on the bolster, and so falling a litle in a slomber ended his lyfe in quiet and silence. And thus God wrought with him, that euē as he had serued our Lord with a simple, plaine, pure mynde and quiet deuotion, so lykewise he might come to the fight and vision of God, leauing this worl­de with a quiet and still death. And that also the tounge whi­che had made and inuented so many goodly meters and hole­some wordes in the prayse of the creatour of all, might conclu­de and shut vp the last wordes in the praise and lawde of the same, blessing himselfe, and commending his spirite into the hands of our Lord. It appereth also by these thinges that we haue tolde, that he knewe before and forsawe the time of his departing.

The 25. Chap.

ABout this time the monasterie of virgins, A Nunne­rie burned for the sinnes of the inhabitās. which stan­deth in the towne of Coludon of which we haue ma­de mention aboue was through negligence by a great misfortune consumed with fire. Which thing notwithstanding happened also for the wyckednes of them that dwelled in the same, and specially of the chief and elders thereof, as all men might easyly see that knewe it. And the open scourge of God dyd mercifully whippe them euen at the beginning, that being thereby corrected they might lyke the Niniuites tourne awaye the wrath of the iust iudge from them by fastings, weaping, and prayers. In the same monasterie there was a certaine man a Scotborne named Adaman, leading a very deuout lyfe vnto God in chastitie, abstinence and prayer, in such sort, that he neuer dyd eate nor drinke, saue only eche Sonday and thurs­day: and oftētimes also he passed ouer whole nightes watching [Page] in prayer: which straightnes of hard lyfe he began at the first of dewtie and necessitie to amend his former syn and ylliuing, but in processe of time he had tourned that necessitie into a continuall custome. For whereas in his youth he had commit­ted a certain greuouse offense and sin, that coming ofte to his mynd and remembrance, considering in his hart the great­nes thereof, he abhorred it and trembled therat excedingly, and feared the pounishement of the sharp iudge vppon him for the same. Resorting therefore to a priest and hoping of him to lerne some remedy of saluation, he confessed his syn to him, Cōfessiō to the priest. and desyred him to giue him counsell, whereby he might flee and escape the wrath of God and vengeaunce to come. The priest when he had heard his offense and sin, said. A great woū ­de requireth a greater cure and medicine: and therefore geue thy selfe to fastinges, and prayers, Psal. 94. as much as thou art able, to the ende that coming before the face of our Lorde in confession thou maiest deserue to fynde him mercifull vnto thee. But he for the passing grief of the giltie conscience that held him, and desyre that he had to be sone assoyled of the inwarde bondes of synnes wherewith he was laden, sayd: I am yonge of age, and strong of bodie. And therefore what soeuer ye put me vn­to, so that I may be saued in the day of our Lorde, I will easely beare it all, and thoughe ye bid me to stand the whole night and spend it in prayers, and passe ouer the whole we­ke in abstinence. It is very much (quod the priest) to en­dure the whole weke without sustenaunce of the bodie, Penaunce enioyned. but it suffiseth to faste two or three daies at onse. And this doo thowe vntill I come againe to the after a short time, and shewe thee more fully what thou must doo, and howe long thou must continewe in penaunce. After which wordes the priest appointed him what penaunce he shoulde doo, and went his way. And through a sodaine occasion that happened he passed into Ireland, where he was borne, and came not to him againe, [Page 144] as he had promised to doo. Yet the yong man remembring both his commaundement, and also his owne promise, gaue himselfe wholly to weping, penaunce, holy watchinge and continence, in such wise that (as I sayd before) he neuer tooke sustenaunce saue only thursdaies and sondayes, but continu­ally fasted all the other daies of the weke. And when he had heard that his ghostly father was gone into Ireland, and there departed, euer after from that time he kept this maner of fa­sting, according as it was first appointed him. And the thing which he had onse begon to doo for compunction of his syn and dread of Gods vengeance, the same did he nowe, without lothesomnesse or werynesse, yea with pleasure and delight for the reward that followed, and for the feruent loue of God. And as he nowe long time had continewed diligently the sa­me, it chaunced that on a certaine day he went out of the mo­nasterie to some place a good way of, hauing one of the bre­therne with him in his companye. And when they had done their iourney and were comming home againe, drawing nere the monasterie they beheld and vewed the goodly high buil­ding of the same, wherat the man of God brast out all into tea­res, and with his weping countenaunce bewrayed the heauy­nes of his harte. Which thing when his fellowe sawe, he asked him why he so did. O quod he, al these buildinges that you see, both the common that belong to many, and the priuate hou­ses of particular persons shall shortly be tourned into ashes and consumed by fyre. Which he hearing, as sone as they came into the monasterie, found the meanes to tell that to the mo­ther of the couent, named Ebba. Who being troubled at such a warning and fortelling, as good cause was, sent for the mā vn­to her, and enquired the whol matter of him diligētly, and how he knewe the same. Of late, quod he, being occupied at night time in watching and saying of psalmes, I sodainly sawe one stand by me, of a straunge and vnknowen fauour. At whose [Page] presence when I was sore afraide, he bad me not to feare, and then in familiar wise he spake to me thus and sayd. Thou doest well in that this night time of reast, thou hast had the strength, not to geue thy selfe to ease and sleape, but to be occupied in watching and praying. Whereto I aunswered and sayd, that I knewe my selfe to haue great nede to continewe in ho­lsome watching, and to make diligent and dewe intercession to our Lord for my synnes. Thou sayest true, quod he farther, that thou and many other haue nede to redeme and satisfie for their synnes with good workes, and at such time as they are at leasure from worldly paines and busynesse, to labour the mo­re freely for the desyre of euerlasting wealth: but yet very fewe doo so. For right nowe haue I walked through all this mona­sterie in order, and looked in euery selle and bead, and of them all, sauing thee, haue I found not one occupied aboute the sa­uing of his owne soule: but they are all both men and wemen either depely drowned in sleape, or watching vnto wickednes and syn. For the litle houses that were made to pray or reade in, are nowe tourned into chambers of eating and drinking, Abuses of religious persons punished by God from hea­uen. and talking, and other enticemente of yll. And the virgins, vo­wed vnto God, contemning the reuerence and regard of their profession, as ofte as they haue any leasure thereto, do occupie themselues in weauing and making fine clothes, wherewith they may set forth themselues lyke brydes, to the daunger and great perill of their estat and professiō: or els to get thē the loue of strangers and men abrode. And therefore is there worthely prepared from heauen for this house and them that dwel ther­in a greuouse punishment and vengeance by fyre. Then quod the Abbesse, And why wold ye not soner tell me herof when ye knewe it? Forsooth, quod he, I feared so to doo for respecte of you, least ye wold perhap be ouermuch troubled therewith. And yet take ye this comfort herein, that this plage and puni­shment shall not fall in your dayes. This vision being spread [Page 145] abrode and knowen, they of the place began somewhat to feare for a fewe daies, and to amend them selues, and leaue their naughty lyfe. But after the death of the Abbesse they retourned to their old naughtynesse, yea and to worse to. And when they sayd and thought themselues in peace and saftie, they were anon stricken with the punishment of the foresayd vengeance. All which thinges to haue bene thus done in dede, the most Reuerend Giles my felow priste reported vnto me, who lyued than in the monastery: and afterward, (for that many dwellers there went thence bycause of this ruyn) lyued a long time in owr monasterie, and there dyed. This haue I thowght good to put in our historie to this end, that we might warne the reader and put him in mynd of the workes of owr Lorde, howe dreadfull and terrible he is in his iudgementes and counselles ouer the children of men. And that we serue not at any time the allurementes and prouocations of the flesh, lytle fearing the iudgement of God, least perhap his so­daine wrath strike vs, and scowrge vs iustly and sharply either with temporall losses and plages, or els deale more hardly with vs and take vs quite away to perpetuall paine and perdition.

The 26. Chap.

THe yere of thin carnation of our Lord DClxxxiiij. An. 684. Ecg­fride king of Northumberland sent Bertus his captaine generall with an hoste of men into Scotland, and mise­rably spoyled and destroyed the harmelesse seely people, which had euer bene great frindes to the english nation, in so muche that the hand and force of the enemie spared not the very churches and monasteries. Yet the men of the Ile as far as they were able dyd both resiste and withstand force with force, and also calling on the ayd of Gods mercy, dyd long with conti­nuall cursinges make supplication to be reuēged from heauen. And although such as curse cannot possesse the kingdome of [Page] heauen, yet it is beleued, that they which for their vnmer­cyfulnes were worthely accursed, dyd shortly suffer the pu­nyshmentes of their wickednes by the vengeance of God. For the next yere after this, the same king against the aduise and counsell of his frindes, and specially: of Cutbert a man of blessed memorie, who of late had bene consecrated bysshopp, dyd rashly and vndiscretly go forth with an armie to waste the prouince of the Redshankes. Who making as thowghe they sled, browght him vnto the straightes of the hilles where was no passage, and there with the most parte of his hoste that he had browght with him, he was slayne the xl. yere of his age, and xv. yere of his raigne, and xx. day of maye. And in dede (as I sayd) his frindes and counsell would not suffer him to begyn this war, but euen as the yere before he wolde not giue eare to the most Reuerend father Ecgbert, for settinge vpon Scotland that dyd him no harme, so was this nowe giuen him for a pu­nyshment of that syn, that he wold not harken vnto them that labowred to call and staye him from his owne destruction. Af­ter which time the hope and prowesse of the dominion of the English began much to decaye and go backeward. For the Redshankes recouered againe their landes and possessions whi­che the English men did hold, and the Scottes that were in Britaine, The wel­ [...]hmen. and also a certaine part of the Britons got againe their freedome and libertie, which they hitherto haue yet these xlvj. yeres or thereabowt. Where among many of the englishmen that were eyther slaine with the swearde or made bondmen, or scaped frō the land of the Redshankes by fleeing, the most reuerend man Trumwini, which had bene byshop ouer them there, departed with his company that were in the monasterie of Ebbercune, the which standeth in the Englysh region, but nighe vnto the straight that diuideth the landes of the english and the Redshankes. And commending his felowes to his frendes abrode in diuerse monasteries where he best might, [Page 146] himselfe went to the ofte mentioned monasterie of Gods ser­uantes and handmaydes, named Streaneshalch, and there chose him his abyding place: where with a fewe other of his compa­ny he lead his lyfe a long time of yeres in monasticall straight­nesse, very profitably not to himselfe only, but to many other also. At which time there gouerned the same monasterie a cer­taine virgin of the kinges blood named Elflet, and their mo­ther Eanflede togither, of whome we haue before made men­tion. But when this byshop came thither, the good and vertu­ouse Abbesse found thereby not only great helpe in her chard­ge and gouernaunce, but also comforte to her owne lyfe and conuersation. After king Ecgfride succeded in the kingdome Altfrit a man very well learned in the scriptures, who was said to be Ecgfrides brother, and sonne to king Oswine. This man dyd nobly and worthely recouer the decayed and destroyed estate of the kingdome, thowghe the boundes and greatenes thereof were nowe more narowe. This same yere, which was from thincarnarion of owr Lorde DClxxxv. An. 635. dyed Lothere king of kent the vj. daye of February, when he had raigned xij. yeres after his brother Ecgbert, who raigned jx, yeres. For this Lother was wounded in the battaile of the South Sa­xōs, the which Edrich the sonne of Egbert fowght against him, and while he was at surgerie in curing he dyed. After whome the sayd, Edrich raigned one yere and an halfe. Who depar­ting without issue, that kingdome was for a space throwghe vncertaine and foraine kinges sore decayed and destroyed, vn­tyll the lawfull and legitimat king Victred, who was Egberts sonne came and was quietly settled therin, who both by good religion and princely prowesse deliuered his people from fo­raine forse and inuasion.

The. 27. Chapter.

[Page]IN that same yere that king Egbert ended his lyfe, Holy Ilō ­de. he caused (as we haue sayd) Cutbert an holy and reuerend man to be consecrated bishop of the church of Lindesfarre, The Ile of Cochette. who had lyued a solitarie lyfe many yeares in great continencie bothe of body and mynde, in a very smal yle, called, Farne, whiche ly­eth distant from the said churche of Lindisfarme almost ix. myles a good waye in the mayne Ocean sea. This man from the first beginning of his childhode was alwaies feruently de­syrouse of religiouse lyfe, and when he was growen some­what toward mans state, he tooke both the name and habite of a monke. For he entred first into the monasterie of Mail­ [...]os, which standeth on the banke of the riuer Tyne, and was at that time gouuerned of Abbot Eata, the mekest and mil­dest man of a thousand. Afterward he was taken from thence, and made bishopp of the diocese of Hagulstald or Lindisfar­ne, as we haue a foresaide. The which see was before gouuer­ned by Boisill a man of great vertues, and graces and of a pro­pheticall spirite. Whose humble and diligent scholer Cutbert had bene, and learned of him the knowledge of the holy scri­ptures, and examples of good workes. Which man after he was gone to God, Cutbert was made head of the same monasterie, where both by the authoritie of his master, and example of his owne dooing he instructed and brought many vnto regular lyfe and discipline. The life of S. Cut­bert being yet a monke. Neither did he only giue vnto the mona­sterie both admonishementes and examples of vertuouse and regular lyfe, but also laboured to tourne the common people far and nere thereabout from the lyfe of their carelesse conuer­sation, to the loue and longing of the ioyes of heauen. For ma­ny folke at that time did profane and defyle the fayth that they had with wicked workes and dooinges, some also in the time of the great death and plage, setting at nought the sacramen­tes of fayth (wherewith they were endewed) ranne to the er­roneous medicins and sorceries of idolatrie, as though they wer [Page 147] able by enchantementes or withcrafte, or any other secrete ar­te and coning of the deuill to staye and kepe of the plage sent from God the creatour. Both which sortes of people to cor­recte, and reproue their erroneouse and yll dooing this good father would go out of the monasterie somtime on horsebac­ke, but moo times on fote, and come to the villages lyeng the­reabout, and preache the way of truthe to them that were a­straye. Which thing also Boisill was wont to doo in his tyme. For it was the maner of the people of England at that time, that when any of the clergy or any priest came to a village, they would all by and by at his calling come together to heare the worde, and willingly harken to such thinges as were saied, and more willingly followe in workes suche thinges as they could heare and vnderstande. Nowe this man Cutbert had such a grace and skill in vtteraunce, such a zele in persuading, such an Angels face and countenaunce, that none that was present durst presume to hyde the secrettes of his hart from him: but dyd all openly declare in confession the thinges that they had done: both for that they thoughte that the same could in no wyse be hid from him, and also that they might be shry­uen and cleansed from their synnes throughe the dewe frutes of penaunce as he should appoint them. This good man was wont to resorte vnto those places and villages most common­ly that stoode a far of in stipye and craggie hylles, and whiche other men were afraid to come at, or els being lerned lothed to visit bicause of the vnsemely dwelling and vplandish rudenesse of the inhabitants. And yet he dyd so ioyefully giue himselfe to this godly and charitable labour, and so diligently instructed them with good and holesome doctrine, that he would go out of the monasterie oftetimes, and not come home againe in an whole weke, sometimes not in two or three, yea not in a whole moneth, but all that time tarie in the hylles among the poore folke of the countree, exhorting them to the ioyes of [Page] heauen both with the worde of preaching, and worke of ver­tuouse example. When this reuerend seruante of our Lord had lyued many yeares in the monasterie of Mailros, and excelled in great signes of vertues, the most reuerend Abbot there Eata remoued him to the yle of Lindesfarne, that he might there also set forth to the bretherne the keping of regular discipline both with the authoritie of an head and ruler, and also expresse and shewe the same by his owne doing and example. For this most reuerend father did at that time gouuerne the same place as Abbot there of. Though of olde time in that place both the bishop was wont to abyde together with his clergie and mini­sters of his church, and the Abbot with the monks, who did al­so notwithstanding belong to the houshould, and cure of the bishop. For Aidā which was the first bishop of that place, came thither with monkes being also a monke himself, and did there place and begyn monasticall lyfe and conuersation: e [...]en as be­fore also the blessed father Augustine did in kent, as is well knowen, and as we haue declared before, at what tyme as the moste reuerend Pope Gregorye wrote to him, on this wyse. For asmuch as, dere brother, In the first boo­ke the. 27. chap. it is not mete for you that are enstructed and brought vp in monasticall rules and orders to be and dwell se­uerall from your clergie and chapplins in the churche of England, which is of late by the worke and grace of God brought vnto the faith, you must therefor vse this lyf and cōuersation which our fathers vsed in the beginning and rysing of the primitiue churche, amōg whom noman did call any thing his, of all that they bad: but all thinges were common among them.

The. 28. Chapter.

AFter this, Cutberte encreasing in the merite of religiou­se and holy deuotion came also to the secret silence of an Anchors lyfe and contemplation. And bicause [Page 148] many yeres passed, we haue sufficiently written of his life The life of S. Cut­bert wri­ten by S. Bede, is ex tant in the. 3. to­me of his workes. and vertues both in heroicall verse, and in prose, yt shall suffise at this present only to rehearse this much, that at his going to the iland he protested to the bretherne and sayd: If the grace and goodnes of God doo graunt me in that place, that I may liue by the worke of mine owne hande I will gladly abyde there: if not I will God willing very shortly retourne to you againe. Now this place was quite destitute both of water and graine and wodde, and also not mete for any man to dwell in bicau­se of the wicked spirits and fendes that haunted there. Yet at the prayer and desyre of the man of God it became such in all respecte, that it mighte well inough be enhabited. For at his comming the euill spirits went their way. Which enemies be­ing so driuen out, and that he had made himselfe a narrowe and small dwelling place, compassed about with a trenche, and with the helping hand of the bretherne had bylded necessarie howses in the same, that is to saye, a chappell and a common dwelling place, he commaunded the brethern to make a pyt in the pauement of the same dwelling place. Which they did, and yet the earth was very hard and stonye, and semed not to haue any moisture in the world, nor any vaine of water or spring in it. But the next day at the faith and praiers of the seruaunt of God, the pyt was found full of water, which vnto this day doth geue sufficient vse and aboundance of that heauenly grace to all that come thither. Beside this he desyred to haue ploughing tooles brought him and wheate withall, and when he had la­boured and made ready ground before and sowen it in dewe season, it so happened that at the very time of sommer ther gre­we therof not only no eares, but not so much as any blade or grasse. Wherefore when the bretherne came to visit him as their maner was, he willed barly to be brought him, to see if happely the nature of that soile, or the will of the highe geuer were, that the sede of that graine could growe any better [Page] there. Which when it was brought him, and that he had sowen it in the same field, out of all season of sowing, and out of all hope of hauing any frute againe, yet there arose and grewe vp anon corne plentifully, and gaue to the man of God the ioyfull refresshing and sustenaunce of his owne la­bour. And when he had there serued God solitarily many ye­res (for the banke wherewith his house was compassed and trenched about was so highe, The third Synod of the en­glish church. that he could see nothing els out of it, but heauen, which he thyrsted and longed to en­ter into) it happened at the same time, that there was a great synode assembled in the presence of king Egfride by the riuer of Alua, at a place called Atwiforde, which signifieth as much, as, at the two fordes, in which Archebisshop Theodore of blessed memorie was president, and there this foresayd man with one mind and consent of them all was chosen to be bishop of the churche of Lindisfarne. Who when he could in no wise be dra­wen out of his monasterie for all the messengers and letters that were sent him, at last the foresayd king himselfe hauing the most holy bishop Trumwine with him and many other religi­ouse parsons and men of power and authoritie, did passe ouer vnto the Iland. Also many of the bretherne of the ile of Lin­desfar came thither for this purpose: all which on their knees most earnestly desyred and required him for Gods sake and with weping teares in our Lords name they besought him so longe, that they made his eyes stand full of swete teares to, and so they gat him out of his caue, and brought him to the Syno­de. And when he came thither, though much againe his owne will he was ouercomed by the one assent and will of all the reast, and compelled to submit his necke to beare the yoke and office of a bishop. And the wordes that forced him most, were, that the seruaunt of God Boisil (who did with the propheticall spirite he had, foreshew many things that should fall after him) had also prophecied and fortelde that Cutberte should be bis­shop. [Page 149] Nowe his consecrating not appointed to be straight way but after the winter passed which then was at hand, in the feast and solemnisation of Easter it was finished at Yorke, in the presence of the foresayd king Egfride, where there came to his consecrating vij. bishops, Cōsecra­tion of bishops with a number of bis­shops. of whome Theodore of blessed me­morie was chief and primate. He was first elected and cho­sen to be bishop of Hagulstad diocese in Trumberts place, who was deposed from the same. But bycause he rather desired to be of Lindisfarne churche, in which he had sometimes ly­ued, it semed good, and was appointed that Eata showld re­tourne to the see of Hagulstad, of whiche he had first bene made by­shop, and Cutberte showld haue the chardge and iuris­diction of Lindisfarne Churche. And when he had thus taken vpon him this degree and office of byshop, he dyd setforth and adorne the same with the workes of vertues and holinesse, fol­lowing the example of the blessed Apostles. For he dyd bothe with continuall prayers make intercession for the people com­mitted vnto him, and with most holesome exhortations styr­red them to thirst after the ioyes of heauen. S. Cutbert the exam­ple of a good Bis­shoppe. And (the thing which most of all is wont to helpe and farther teachers) suche thinges as he towght other folke to doo, he first in his owne dooing gaue example of the same. For he was aboue all thinges feruent in the fyre of Gods loue and charitie, modest and sober in the vertue of patience, excedingly giuen to deuotion of praying, affable and familiar to all men that came to him for comfort and counsell. For he tooke this for a kynde of prayer too, if he dyd helpe and succour with his exhortation such as were weake and vnperfecte, knowing that he that sayed, Thow shalt loue thy lord God, sayed also, Thow shalt loue thy neighbour as thy selfe. He was also notable for his abstinence and straight ly­uing, S. Cut­berts de­uotion at masse ti­me. euer panting after the hope of heauenly thinges with great contrition and compunction of harte. Finally when he offred the hoste of the holesome sacrifice vnto God, he com­mended [Page] his prayers to our Lord not with a voyce lyfted vp on highe, but with teares powred owt from the botome of his harte. Thus when he passed ouer two yeares in his bysshoppric­ke, he went againe to his ile and monasterie, being warned by the oracle and admonyshment of god, that the day of his death was nowe at hand, or rather the entraunce and beginning of that lyfe, which only in dede should be called lyfe. Which thing he himselfe at the same tyme dyd after his playne and simple maner open vnto certayne, but in darke and obscure wordes, yet such as were afterwardes playnely vnderstanded. And to so­me to he dyd vtter and reuele the same in very open and play­ne wordes.

The. xxix. Chapter.

FOr there was a certayne priest reuerend for his vprightnes and perfection of lyfe and maners named Hereberte, which had a longe time bene coupled to this man of God in the bond of spirituall loue and fryndship. For lyuing a solitary lyfe in the yle of that great wyde lake, owt of which ronneth the head and beginning of the ryuer of Derwent, he was wont to visite Cutbert euery yere, and to heare the good lessons of eter­nall lyfe at his mouth. When this vertuous priest heard of his comming to the citie of Lugubalia, he came after his accusto­med maner desyryng to be enflamed more and more to the blysse and ioyes aboue by his holesome exhortations. Who as they sate together, and dyd inebriat one an other with the cup­pes of the lyfe of heauen, among other thinges the byshop sayd: Remember brother Hereberte, that what soeuer ye haue to say and aske of me, yow doo it nowe: for after we departe the one from the other, we shall not mete againe and see one an other with the eyes of the body any more in this world. For I knowe well, that the time of my departing is at hand, and the laying [Page 150] away of my bodyly tabernacle shalbe very shortly. Which thin­ges when he heard, he fel downe at his feete, and with heauy si­ghes and powring teares I beseke yow (quoth he) for our Lor­des sake, forsake me not, but remember your most faythfull fel­lowe and companion, and make intercession to the high and tender pitie of God, that we may departe hence vnto heauen together to behold his grace and glorie, whome we haue in the earth serued and honoured together. For yow knowe that I ha­ue euer studied and laboured to liue after your good and vertu­ous instructiōs, and what soeuer I offended and omitted throu­ghe ignoraunce and frailtie, I dyd straight way doo mine ende­uour to amēde the same after your ghostly coūsel, wil, and iud­gement. At this earnest and affectuouse request of his, the bys­shop gaue him selfe to his prayers, and anon being certified in spirite that he had obtayned the thing that he besought of our Lorde: Aryse (quoth he) my dere brother, and wepe not, but re­ioyce with all gladnesse. For the highe mercy of God hath gra­unted vs that we haue praied for. The truth of which promise and prophecie was well proued in that which befell after. For after they departed a sonder, they sawe not one an other bodyly any more, but on one selfe same day, which was the xix, day of Marche, Quomodo in v [...]asua di­lexerunt se, i [...]a in mer [...]e nō sunt se­parati. their soules went out of their bodyes, and wer straight ioyned together againe in the blessed sight and vision, and ca­ryed hence both to the kingdome of heauen by the handes and seruice of Angels. But Herebert was first tried and pourged in the fyre of longe sickenesse, As they loued in their lyfe so in their death they were not seuered. by the dispensation of our Lor­des goodnes and pitie, as it is credible, that such want of meri­te and perfection as he had, more than blessed Cutbert, the same might be supplied in the purging pain of long chastening sickenesse, so that being made equall in Gods grace and fauour with his fellowe that was intercessour for him, euen as he should depart out of the body at the selfe same time with him, so he might also deserue to be receaued into the selfe same [Page] and lyke seate of perpetuall blysse. This moste reuerend fa­ther dyed in the Ile of Farne, and at his death he besought the bretherne most earnesty, that he might be buried there in the same place, where he had no small tyme serued and bene in warfar for our Lorde. But yet at laste ouercomed with their requeste, he was content, that he might be brought to Lin­disfarne Ile, Holy Ilond and layed in the churche there. In the meane ti­me, these thinges done VVilfride the most reuerende bisshopp kepte the bishoppricke of that churche one yeare vntill an other was elected to be made bysshoppe for Cutberte. After whiche tyme Eatbert was consecrated, a notable man in the knowledge of the holy scriptures, and also in the dewe keping of heauenly preceptes and lessons, and most of all in doing of almes and dedes of charitie, in so much that according to the old lawe he gaue euery yeare to poore folke the tenth not on­ly of his cattle, but of all graine, frute and apples, and some par­te of his clothes and apparaill to.

The 30. Chap.

THe ordinance and dispensation of God willing to she­we more largely abrode in howe great glorie the man of God Cutbert lyued after his deathe, whose highe godly lyfe before his deathe excelled notably by many and of­ten signes and miracles, dyd put into the myndes of the bre­therne xj. yeares passed after his buriall, to take vpp and re­moue his bones: thinkinge to fynde them all drye, the bodye being nowe consumed and brought to duste as dead bodies commonly are, and so to put them in a newe toumbe, and laye them againe in the same place, but somewhat aboue the floure and pauement, for the more reuerence dewe thereunto. Which [Page 151] mynde and entent of theirs they did declare to Eadbert their bisshop, who agreed to the same, and bad them remember to doo it on the daye of his departing. And so they did. And when they opened the tumbe, they founde the body all whole and sounde, as if it were alyue, and the lymmes, ioyntes, and synowes softe and pliable, muche liker a sleping bodye than a dead. Also all the clothes, that were about hym, se­med not onely without wem or any blemish, but also as fresh faire, and bright, as when they were newe and first made. Whiche when the bretherne sawe, they were striken straight with a great feare, and with all hast went to shewe there bys­shopp what they had found, who as it happened was that ty­me solitarie abyding alone in the farthest place from the chur­che, being closed rounde about with the flowing and ebbing fluddes of the sea. For there was he wont alwayes to kepe the tyme of Lent, The deuo­tion of bisshops in times past. and also xl. dayes before Christmas in gre­ate deuotion of abstinence, prayer, and teares. In which place also his reuerend predecessour Cutberte before that he went to the Ile of Farne, did at certaine tymes secretly serue our Lorde in spirituall warfare. And they browght hym a part of the clothes that were about the holy bodye. Which he both receauing thankefully as acceptable presentes, and most glad­ly reioysing to heare of such miracles (for he kissed the clo­thes with a great affection as if they were yet about the fathers bodye) put ye on (quoth he) newe clothes aboute the bodye for these that ye have brought me, and so laye it againe in the cheast that ye haue prouided therefore: I knowe moste cer­tainly, that that place shall not remaine longe emptie, which is hallowed with such a speciall grace of this heauenly mira­cle. And howe happie is he, vnto whome our Lord the au­thor and giuer of all blysse will vouchesafe to giue leaue and lycence to reaste in that place? These and many lyke thin­ges when the bysshoppe had sayed with many teares, and gre­ate [Page] compunction, and trembling tounge, the bretherne dyd as he had bydden them, and wounde the bodye in a newe clo­the, and put it in a newe cophin, and so layed it aboue the pa­uement of the chauncell. And shortely after the dere belo­ued of God Eadbert the byshopp was taken with a bytter and burning disease, the which dayly encreased and waxed more feruent, so that not longafter which, was the sixte day of Maye, he departed out of this world, and went vnto God. And his body was also layed in the graue of the blessed father Cutbert, with the cophim ouer him, in which they had put the vncorrupted bodie of the sayd father. In which place sig­nes and miracles sometimes done in restoring the sicke to their health, do beare witnes and confirme the merite and ver­tuouse lyues of them bothe. Of which miracles we haue longe synse put certaine in memorie in the booke of his lyfe. But yet we haue thought it conuenient to adde thereto certaine in this historie allso, which we happened to heare and learne of late.

The 31. Chapter.

THere was in the same monasterie a certaine monke named Beadwegen, whose office of longe time was to serue such geastes and straungers as came, and is alyue yet to this daye, a man of whose much deuotion and religiou­se conuersation all the bretherne and strangers that resorte thither to beare witnesse and testifie. And that obediently and dewly he doth the office put vnto him, only for the rewarde that he looketh for aboue. This man on a certaine day when he had washed in the sea the mantels or clothes that he occu­pied in the hospitall, comming home againe was in the myd way sodainly taken with a paine in his bodie, in such wise that he fell downe on the earth, and laye flat on the ground for a space, and could scant at last get vp againe. And when he was [Page 152] rysen vp he felte the halfe part of his body from the head to the fete to be greuously taken and stryken with a palsey, and so with much paine he came home to the howse leaning on a staffe. The disease grew and encreased litle, and litle: and when night came, was waxen so greuouse and painfull, that the next day he was scant able to ryse vp or go by himselfe. Into which paine and aduersitie he being thus brought, conceaued in his mynd a profitable way and counsell, which was to get him to the churche by some meanes or other as well as he could, and enter into the tombe of the blessed father Cutberte, and there vpon his knees humbly to beseche the highe soueraine good­nes of God, that either he might be deliuered from the anguish and paine, if it were so good and profitable for him, ot els if it behoued him to be lōger chastened with that grief by the gra­tiouse prouision of God, that he might then patiently and with meke mynd beare and suffer this paine and afflicton put vpon him. And as he had deuised and purposed in his mynd, so he did in dede, and bearing vp and staying his feble lymmes with a staffe he went into the churche, and there fell downe prostrate at the corse of the man of God, praying with feruent entent and deuotion that through his helpe and intercession our Lorde wold be good and mercifull vnto him. And as he was at his prayers falling as it were in a certaine softe slumber, he felte (as he him selfe was afterward wont to tell) like as a great brode hand touche his head in that place where the grief was, and with the same touching passe along ouer all his body to the very feete, on that syde where the paine laye, and there with al by litle and litle the grief wēt away, and straight therō followed perfecte health: which done he awoke forthwith, and rose vp sound and hole and geuing thankes to our Lorde for his health, came and shewed the brethern what had chaun­ced vnto him. And at the great reioysing of all men he retour­ned againe to the office and seruice that he was wonte dili­gently [Page] to doo, being nowe as it were made better and more seruisiable by this tryeng and examining scourge of God. The clothes also wherewith the holy body of Cutberte was clad either before in his lyfe time, or after when he was dead did not want the grace and gyfte of healing the sicke: In the third to­me of S. Bedes workes. as who so will reade, shall fynd in the booke of his lyfe and ver­tues.

The. 32. Chapter.

YET this one thing is not to be passed ouer or vnspoken of, which three yeares passed was done by and at his reliques, as was tolde me by the same man on who­me it was done. And it was in the monasterie, whiche is buylt by the riuer of Dacore, and thereof hath his na­me, in whiche that time Switbert a good religiouse man was head and Abbot. In that monasterie there was a cer­taine young man, that had a foule vnhansome swelling in the lead of his eye, the which daily grewe bigger, and was lyke to put him in danger of the losse of his eye. The physitians layed salues and plaisters thereto to assuage the swelling, but they could doo no good: some men wold haue it to be cut of, other sayed no, for feare of a farther danger. And thus the foresayd poore brother continewed in this case no small time, and could get no helpe at mans hand against this perill of the losse of his eye, but rather it daily encreased and waxed worse, till at last it was his chaunce through the grace and goodnes of God to be healed sodainly by the reliliques of the most holy fa­ther S. Cutbert. For when the monkes had found his bo­dy not rotten nor corrupted after it had many yeres lyen bu­ried, they tooke partes of the heare of his head, which in maner of reliques they might giue or shewe for a signe of the miracle to their fryndes when they came, and desyred the same. A litle [Page 153] parte of these reliques were at that time in this monasterie, in the keping of one of the priestes there named Thridred, who now is Abbot of the house. Which mā on a certaine daye went to the churche and opened the shrine of reliques, to geue a par­te therof to afrynd of his. At what time it chaunced, the yong man which had the sore eye, was present in the churche. And when the priest had geuen his frynd such parte therof, as he wold, he gaue the rest to the yong man to lay vp againe in his place. Who by a good motion and minde that came to him, as sone as he had receaued the heares of the holy head, tooke thē and put them to his sore eye, and helde them there a space to kepe downe and assuage the greuouse swelling therewith. And that done he layed the reliques vp againe in the shrine as he was bidden, If they which now pre­ach only faith, had such faith they should see such miracles now. beleuing that his eye should shortly be healed by the heare of the man of God, wherewith he was touched. And his faith and belief deceaued him not. For it was at that ti­me (as he was wont to tel) about vij. of the clocke in the morning. And as he thought vpō his busynes and wēt about other thinges as the daye required, towarde none the same day, he hapned sodainly to tou­che his eye, the which he felte and found with the eyled and all, as whole and sounde, as if ther had neuer be­ne sene any blemyshe or swellinge therin.

The. 1. Chapter

THE famous and reuerende father Aedilwalde, which by vertuous and worthy behauiour of him selfe many yeres in the monastery called Inripe, brought the office of priesthoode ta­ken vppon him in greate reuerence and esti­mation, succeded Cutbert the man of God in practise of that solytary and lonefull lyffe, which he passed in Farne island before he was made bishoppe. Whose worthynesse and good lyfe, that all men may more euidently perceaue, I will declare one miracle wrought by him as one of the same company for and in whome it was wrought, declared to me: to wit Gutfride a faithfull seruante of Iesus Christe by vocation a priest, Holy Ilond. who afterwarde was Abbot of the same church of Lyndisfarne whe­re he was brought vpp. I came (saide he) with ij. other off my bretherne to Farne Island desyring to speake with the reue­rend father Aedilwald. And when we had talked with him a whyle to our greate comforte, and afterwarde receiuing his blessing haste nyd homewarde againe, beholde, sodainly as we were in the mydest off the sea, the caulme in which we sayled was taken awaye, and so greate a tempest and terrible storme came vppon vs, that neither with sayle nor ower we coulde preuaile, nor presently looke for any thinge but deathe. And when we striuing longe with the wynde and the seas to no effecte, [Page 154] looked backe at the lenght, if perchaunce by any possible mea­nes we might returne backe to the Iland agayne from whence we came, we manifestly perceaued that on euery syde with lee­ke tempest our iourney was staied, and retourne intercepted: and no hope of escape in our selfes: Afterwarde when we de­scried the lande a farre of and looked stedely towardes the same, we sawe in Farne islande that vertuous and holy father Aedilwalde come out of his caue to loke howe we sayled awa­ye. For as sone as he heard the blusteringe of the winde, and rage of the Ocean sea, he came foorthe to see what might hap­pen and chaunce to vs. And when he sawe vs labouring harde against the surges of the sea, and in cleane desperation of reco­uering the lande, he fell downe vppon his knees: and prayed to almighty God, father of our Lorde Iesus Christ to deliuer vs from that present daunger of death: And when he had ended his prayer, he appeased the rage of the sea in such sorte, that the violence of the storme all together ceasing, we had winde and wether at will without any surges of the sea or greate waues of water, vntill we came to lande. When we were on grounde, and had layde our shippe at ancre, streytwayes the same storme and tempest which for our sakes was a litle whyle alayed, be­ganne againe, and ceased not his rage all that daye, to thende it might be geuen vs to vnderstand, that the litle caulme which happened, was geuen of God from heauen at the contempla­tion of that godly mans prayer, to deliuer vs oute of daunger. This vertuous man, high in fauour with God continued in Farne island xij. yeares, and there died: but he is buried in Lin­disfarne island: Nere to the place where the bodyes of the fore­mentioned bishops lye: in saincte Peter the Apostle his church. These thinges were done in kinge Elfrides raigne, who was kinge of Northumberlande xviij. yeares after his brother E [...]g­fride.

The 2. Chap.

IN the beginninge off this kinge his raigne when bisshop­pe Eata was dead, Of S. Iohn of Beuer­lake. Iohn famous for his integritie and pure lyfe tooke the bishoppricke of Hagulstald vppon him: of whome his neare and familiar acquaintaunce were wonte to reporte many straunge miracles aud vertues wrought at diuer­se seuerall tymes: and specially amongest all other, Berethum sometime his deacon, but nowe Abbot of the monastery caul­led Inderwodde: a man woorthy of all reuerence and credit for his truethe: off the which I haue thought good to committ one or two to your memories. There is a secrett and solytary mansion place compassed aboute with a greate wood, and closed rownde with a deeke distant from Hagulstalde not pa­ste a myle and a halffe, but diuided with the riuer Tine whi­che runneth betwixte them boothe, hauing a churche yard off saincte Michael the archangell where this holy man was wo­unte to seiourne and make his abode very often, as occasion, and time serued, with a fewe of his companions, and geue him selffe most earnestly to prayer and studie, but specially in the Lent. And when att a certaine tyme (lent being at hand) he came thither to abyde after his accustomed manner, he commaundid those that were aboute him to seeke some poore begger, and impotent Lazar, whome he might haue wyth him all the time of his continuaunce there, to extende his cha­ritie and deale his almes vnto. There was in a towne not farre off, a younge man, that was dumme well knowen of the bis­shoppe (for he vsed to come before him oftentimes to receiue his almes:) the which was neuer able to speake so much as one worde. Besides, he had such an vnsemely sore in his head, that in the crowne and hyer partes there coulde not a heare take roote, only a fewe euill fauored rough heares stoode staringe rounde about his temples. This impotent Lazar the bishop [Page 155] commaunded to be brought thither, and a harbour made for him within the precinct of his house, where he might ordinari­lye euery day receiue his almes: And when one weke of Lent was past, the next sounday he willed the poore man to come into him: when he was come, he bydd him put oute his toun­ge, and shewe it vnto him, and takinge him by the chinne, made a signe of the holy crosse vppon his tounge: and when he had so signed and blessyd it, he commaunded him to plucke it in againe, and speake sayinge, speake me one worde, say gea, gea, which in the english tounge is a worde off affirmation and consent in such signification as yea, yea. Incontinent the strin­ges of his tounge were loosed, and he sayd that whiche he was commaunded to saye. The bishoppe added certaine letters by name and bid him say A: he said A. say B. he said B. and when he had said and recited after the bishop the wholle crosse rewe, he put vnto him sillables and hole wordes to be pronounced. Vnto which when he aunsered in all pointes orderly, he com­maunded him to speake longe sentences, and so he did: and ce­ased not all that day and night folowing, so longe as he coulde hold vpp his head from sleape, (as they make reporte that were present) to speake and declare his secret thoughtes and purpo­ses, the which before that day he could neuer vtter to any man: in leeke manner as that longe lamed Lazar, who restored by the Apostles Peter and Iohn, Act. cap. 3. to the vse of his legges agayne stode vpp and walked, and entred into the temple with other walkinge and leppinge and praysing God with muche ioy and myrthe, that he could nowe go vppon his legges, the whiche benefit he had lacked longe time before: The bisshoppe also reioysing that he had his speache againe, commaunded the phisicion to take the sore of his head in cure. Which he did, and by helpe of the bisshopps benediction and holy prayer, the skin­ne came againe, and heares grewe as fightly to see as any other mās. So he that was before euil fauoured, dumme, and a lothe­some [Page] creature to looke to, he was nowe made a hansome yo­unge man, his countinuance amyable and pleasaunt to behol­de, his tounge ready and expedit to speake, his heare curled and faire to see. And so reioysing for the recouery of his healthe, he returned home, notwithstanding the bisshop offred him lodginge and gentyll entertaynement, amongest his owne fa­milye.

The 3. Chap.

THe same good Abbot Berecht tolde me an other greate miracle done by the sayd bisshop: and this it was. When that lerned prelate and Reuerend father VVilfride after longe exile and banishement was recouered againe to the bis­shopricke of Hagulstalde, and the same bishop Iohn translated to Yorke after Bosa (a man full of all godlynesse and humili­tie) was departed oute of this transitory lyfe, he came on a cer­taine time to a Nunnerie in a toune called Vetade, wher Here­buge was abbesse. When we were there said he, and intertained gently with good harte and chereful countinence of al, the ab­besse tolde vs that one of her couent and younge nonnes (whi­che was her owne daughter) beinge sicke, lay languishinge and pininge awaye, because she was lett blood off late in her arme: and while she was thinking off it in her fonde and foolyshe fantasye, the sodayne payne made her very weake: whiche growing vppon her more and and more, the arme where the vaine was opened, waxed very sore, and so piteful­ly swollen, that a man coulde scarse clippe it with bothe his handes, and she lyinge in her bed for the greate intolerable paine semed to be almost dead and at the pitts brimme. Where­fore the Abbesse besought this good bishop to go in and bles­se her. Because she beleued stedfastly that if he did other blesse her or touche her, the vehemency of her desease wolde cease, and she shuld stratyways beginne to amende: He asked them [Page 156] when she was lett blood, and vnderstanding it was donne at the prime of the mone, sayed, that it was very vnskilfully and and vndiscretly donne to lett her blud at the prime of the mo­ne. I remember well (quod he) Archebishop Theodore (renou­ned among all his posteritie) tolde me that letting of blud and opening the vaine was very daungerous about the first quar­ter of the moone, and rysinge of the sea. And what can I do for this maiden, nowe she is at deathes doore? Not withstandinge she besought him very instantly for her daughter, which she loued tenderly (for she purposed to make her abbesse after her) and at the lenght with much a doo obtained, so much of him as to go into the chamber, and see the sicke maiden: Wherefore he tooke me with him, and went to the maiden which lay lan­guishinge (as I said) with greate and intolerable paine in her ar­me, so swellinge that it coulde not once bowe at the elbowe. And standinge there he sayd certaine prayers ouer her, and af­ter he had blest her, went out againe. When we had sate an houre at the table, one came in and called for me, and leading me a syde from the company, sayde, Coenburge (for that was the maides name) desyreth you to come to her as sone as you can. When I came in to the chamber I founde her very cherefull and mery and as it were almost hole. And when I had sate by her a whyle, shall we call for some drinke saide she? mary with a good will quod I, and I am right glad you ar able so to do. When we had bothe dronke, she beganne to declare vnto me, that sense the bishoppe had prayed for her and blest her, and went out of the chamber, she beganne to amend and waxe better and better, and albeit I haue not recouered my for­mer strength againe, quod she, yet all the anguishe and paine, is gone bothe out of my arme (where it was most feruent) and also out of all other partes of my body, the bishop as it were carying all out of doores with him, though yet the swelling se­meth scant all alayed in my arme. As we were taking our leaue, [Page] and departinge thence, the swellinge also went away, as the paines and anguishe of her body did before: So the maiden de­liuered from daunger of deathe and other wofull wooes, gaue laude and praise to God with the rest that wer there attending and waytinge vppon her.

The. 4. Chapter

OF this forsaid bishoppe, Berecht abbot of Inderwodde told vs an other miracle not much vnleke this. An earle called lord Puch had a manour, abbout two miles from our monastery, whose lady had bene trobled with such a vehe­ment desease for xl. dayes, that in iij. weakes space she was not able to be caried out of the chamber, where she lay. It fortuned one day this deuoute and godly father to be sent for by the earle to dedycate and hallowe a churche, Dedicati­on of churches. and when the solem­nity of this dedication was past, and the churche halloed, the earle inuited him home to his house, and (as ciuilite and cour­tesy required) desired him to diner. The bishop refused his gentilnesse, sayinge that of dewty he must returne and go to the next abbaye: But the earle most instantly entreatinge him promised that he wolde do great almes to the poore, if he wolde vouchsaffe to go home to his house that daye and breake his fast. I entreated him in leeke maner as the Earle did, promisinge that I wold geue almes also to relieue the poo­re, if he wolde go to dynner to the earles house, and blesse him and his familie. And when we had obtained so much of him with longe entreataunce, we went to the earles house to take our repast. The bishop sent the sick lady by one of the company that came with him, some of the holy water, which he hallowed in dedicatiō of the church, commaunding him to will her to drinke of it, and to washe that parte of her body with the same wher the grief was most vehemēt. Al which be­ing done she rose out of her bed whole and sounde. And per­ceauing [Page 157] that she was not only cured of her longe infirmitie and desease, but made also as lyuely, lusty and stronge as euer she was before, came to the table, shewed her selfe very offici­ous in caruinge and drynkinge to the bysshoppe and all the hole table and ceasyd not to vse such courteous officiosytye, all the dynner time. Folowing in this poynte saincte Peters mother in lawe, who delyueryd from her hotte burnynge feuer by the only touche of Christes hande, rose vpp as stronge and hole as euer she was before, and seruyd them at the table.

The. 5. Chapter.

THis bysshoppe called another tyme in leeke manner to dedicate and halloe a churche of the earle Addi was de­sired, after all the solemnitie were donne, by the earle, to go in to one of his children, which was very sicke and redy to dye, as being benūmyd of al senses and natural operations of the bodye. the cophyn also or chest where he shuld be layd after his deathe was preparyd and made redy. Furder more the good earle intreatyd hym with weapinge teares desirying for the passion of god that he wolde go in and pray for his sonne be­cause his lyfe was both necessary and deare vnto him: for his parte he stedfastly beleued that yff he wold lay his hande vp­pon hym and blesse him once, The faith of our primitiue church. he shulde streytwaye recouer. At his desire and longe entreataunce the bysshoppe went in, and sawe him (to the greate dysconfort and heauynesse of all that were present) redy to yelde vpp the ghoste, and the cophyn hard by him in which he should be buryed. He made his prayer to god and blest him, and goying owte spake those comforta­ble wordes that men vse to syck folke, to wytt, I pray god send yow helthe and quyck recouery from this desease And when they had sate a whyle at the table the childe sent to the earle his father, desyringe to haue a cuppe of wyne sent him: for he [Page] was thrustye. The earle being glad with all his harte that his sonne could drynk sent him a cuppe of wyne which the bishop had blessed. As sone as he had dronke of yt, he rose owte of his bed, put on his clothes, came downe from his chamber, went to the greate hall, saluted the bysshop, welcomed the ghestes, and sayde he had a good stomake and appetyte to eate. They com­maūdyd hym to the table and were glad that he was so well re­coueryd. He sate downe, he eate, he drank, he lawght and made mery with them and in all pointes behaued hym selffe as the other ghestes, and lyuinge many yeares after contynuyd in the same state with owte any grudge of his olde desease. The abbot sayde this miracle was not donne in his syght and pre­sence but he heard yt by relation of them which were present when yt was done.

The. 6. Chapter.

NEther do I thinke yt good to passe ouer in sylence that greate myracle which a faythful seruaunt of our sauiour Christe namyd Herebalde was wonte to reporte to haue bene done and practised vppō hym selfe, who at that time was one of his clergy, and is nowe abbot in a monastery that borde­ryth harde vppon the ryuer VVyre. So farre forth said he, as yt was lauful for a man to iudge I fownde all the whole state and māners of his life correspondēt to that grauytye and holynesse which is required in a byshoppe: and of that I am ryght well as­suryd because I was dayly conuersant with him. But touchyng his w [...]nes in the sight of God, and fauour before the mygh­th [...] which sercheth the secrets of all mens hartes, I h [...]e [...] experience in many other, but specially in my felff, [...] whome be in a manner restoryd from deathe to lyfe [...] prayer and benediction. For when in my first florys­ [...]yng and lusty yowthe I lyuyd amongest his clergy, and was [Page 158] set to schole to lerne bothe to reade and singe, and had not yet abandonyd all foolysh fantasies, and yowthfull panges, it for­tuned one day that as we rode with him we came into a goodly playne waye and fayre grene which semed a very trymme place to runne and coorse ower horses in. And the yowng men that were in his company, especially of the lay sorte, beganne to desire the Byshop to geue thē leaue to coorse and gallop their horses. But at the first he vtterly denyed and sayd them nay with this checke: It is but a foolysh fonde thin­ge yowe desire. At the last not able to withstande nor gayne­say the ernest and importune request of all the whole compa­ny, he sayd, do if yowe wyl: mary so, that Herebald refrayne, and abide with me. Than I entreating as suppliantly as I could to haue licence to galloppe my horse and coorse vpp and do­wne with the other younge men (for I trusted well my horse, which the bishop him selfe had before geuen me) I could not preuaile at all. But when I sawe them take their horses vppe with the spurres and fetch nowe this way nowe that as coura­giously with stoppe and turne, as could be, the bisshoppe and I beholding all their pastime, I strayt waies ouercomed with wanton courage could not stay my selfe, but went amongest the thickest of them, and ranne with the best. And as I tooke my horse vppe with the spurres, I heard him behynde my backe, with a deape sigth, to saye. O mercifull God what wo­full woo, woorkest thou to me in ryding after thus sorte. I heard those wordes, notwithstanding with willful will I min­ded to folow my pastime. And behold euen straightwaye as my horse wilde, fearce, and couragious with greate violence and force lept ouer a deeke by the waye, downe fell I to the grounde, and as one ready to dye by and by, lost all my senses, and was not able to moue any one ioyncte of my bodye. For whereas in the same place lay a stone close to the grounde co­uered with a litle greene turffe, and not one other could be foū ­de [Page] in all that plaine vally and leuell grounde, it fortuned by chaunce, or rather by the diuine prouidence off God to punis­she my disobedience it happened, that I pitched vppon the sa­me stone with my head, and hande which in the fal I putt vn­der to stay my self, and so broke my thumme, and sculle off my head, that (as I said before) I lay there leeke a dead man ready for his graue. And bicause I coulde not be remoued thence, they stretched foorth a pauilion, and made me a lodging the­re. This was aboute seuen of clocke in the morninge: from that houre vntill night I taried there with out any noyse or disquietnes euen as it had ben a dead man: than I beganne to reliue and came to my selfe againe, and was caried home to the bishops lodging, by certaine of my fellowes where I lay speach­lesse al that night, casting and vomiting blud, because my bulc­ke and ynner partes, were sore broysed with the fal. But the bis­shop for the tender affectiō and singular good fansie he bare to me, was meruailous sory for my misfortune and deadly woun­de, and woulde not all that night after his accustomed manner tarry with his clergy, but continuing alone in watch all that night, as I may well coniecture, besought the goodnesse of all­mighty God for my health and preseruation. And cominge to my, chamber early in the morninge, said certaine prayers ouer me, and called me by my name, and when I waked, as it were oute of a greate slumber, he asked me, if I knewe, who it was that spoke to me. And I casting vpp my eyes, saied yea right well, you ar my dere bishop and master: than said he can you recouer or liue? Yea quoth I, by yower good prayers if it please God. So streytwaies laying his hand vppon my head, and re­peting the worde of benediction returned again to his praiers, and coming to see me againe a litle while after, founde me fit­ting vppe in my bed, and well able to speake. Then moued, as it were with some inspiration from heauen, asked whether I knewe without all scruple and dowte, whether I was baptized [Page 159] or no: to that I aunswered, yea forsothe I knowe with oute all doute I was wasshed in the holly fonte of baptisme in remis­sion of synnes, and knowe the priestes name very well that baptized me: but he foorthwith replyed saying: if you were christened of him doubtlesse you are not well christened: for I knowe him well, and am right assured that when he was made priest he coulde not for his dulheddid witt lerne, nor to in­structe nor to baptise. And for that cause I straightly chardged him not to presume to that mynisterie which he could not do accordingly: As sone as he had spoken those wordes he began­ne to instructe and informe me in the faith againe: and it came to passe that as he breathed in my face, the payne vanished a­waye, and I felt my body much better than it was before. Than he called for a surgion, and commaunded him to sett my skull againe, and knitt it vpp together as it should be, and by and by with his blessing I was so well recouered, that the next daye I was able to mounte to my horse and ride with him to the next place where he minded to lodge: And not longe after being fully recouered I was baptized. This good bisshopp continued in the see, three and thirty yeres, and so translated thence to the ioyfull kingdome of heauen, lyeth buried in sancte Peters por­che, in a monastery called Inderwodde the yeare of our Lor­de. 721. For when he was not able for olde age to preach, teache, and gouuerne his bisshopprike, he consecrated and made Wil­fride one of his chaplins archebisshop of Yorke, and went to the said monasterie, and there with good example and con­uersation ended his lyfe.

The. 7. Chapter.

[Page] THe third yere of kinge Aldfrides raigne, Cedwall kinge of the weast saxons, when he had kept the souerainty in his country very stoutely for ij. yeres space, for Gods sake and hope of an eternall kingdome in heauen forsoke his owne vppon earthe, and went to Rome. He thought it to be a singular glorye and renowne for him, to be regenerated at the sea Apostolique, with the sacrament of bap­tisme, by the which he lerned that all mankinde had entrye to the kingdome of heauen. With all, this hope he conceaued, that as sone as by baptisme he was clensed from synne, and ma­de a member of Christes mysticall body, he shoulde departe from this worlde to the eternall ioye, the which bothe by the prouidence of God, were fulfilled euen as he had secretly in his minde determined before: For cominge to Rome when Sergius was Pope, he was baptised on easter eue, the yere after the incarnation of Christ 689. An. 689. and wearing yet the white ap­parel, and robes of innocency which were put vppon him in baptisme fell sicke, and died, the 20. day of Aprill. Whome the Pope at his baptisme named Peter, that he might beare that holy name of the Apstole whose sepulchre and tūbe he came to see, with good zeale and deuotion many hundred myles, and buried him honorably in his churche. And at the Popes commaundement, an Epitahphe was engraued vppon his toumbe [...] that bothe the remembraunce of his good zeale and deuotion might continewe in admiration trough out all ages, and the readers and hearers also might be stirred to the leeke godlynesse and deuotion. The epitaphe was written after this sorte.

The. 8. Chapter.

THE yere after kinge Cedwall died at Rome, that is to say, the yere of our Lorde 690. An. 690. archebishop Theodore worthy of perpetuall remembraunce for his singular vertues, beinge very olde and in those yeres, to which men commonly by course of nature may come, to wit, foure score and eight, departed out of this wordle. The which number of yeres that he should lyue and see, was signified vnto him by re­uelation in a dreame: as to his familiare fryndes he was wont to make reporte: He continued in his bishoprike xxij. yeres and was buried in sainct Peters church, where al the other bishops of Cāterbury ar buried. Of whom with the rest of his felowes equal both in dignity and degree it may be truly verified that their names shal liue in glory frō generati to generation time out of minde: for that I may vse fewe woordes, the church of Englande for the time he was archbisshoppe, receaued so much comforte and encrease in spirituall matters, as they could neuer before nor after. As touching his personage, his lyfe, his age and manner of death the epytaphe written vppon his tumbe in fowre and thirthy heroicall verses dothe manyfestly sett owte to all that haue accesse thither, of the which these are the iiij. off the first.

iiij. of the last.

The. 9. Chap.

BErechtwald succedyd Theodore, and was archbysshoppe of Canterburye who before was abbot of a monastery lyinge hard by the north entree of the ryuer Glade other­wise callyd Rachwulf, a man dowtlesse well traueled in the knowledge of holy scripture, and very skyllfull both in ecclesi­asticall and Monastical ordres, censures, and disciplynes, but nothynge to be compared to his predecessour: He was chosen to this bysshoprycke the yere after the incarnation of Christ 692. An. 692. the first of Iuly, when Wichthrede and Swebharde were kynges of kent. He was cōsecrated the next yere after, vppon a sunday (beinge then the xxix. of Iune) by Godwyn archbisshop­pe and metropolytane of fraunce and was installyd and put in possession the next day before the calendes of September, which was also vppon a sundaye. Who amongst many other bysshopps of his creation, after Gebmund bysshopp of Roches­ter was dead, dyd consecrate and substitute Tobye in his place, a man well experte in the latyn, greke, and Saxon tounge, and all other liberall sciences.

The. 10. Chap.

[Page]THe very self same tyme Ecgbert a most reuerend pri­est, and faythfull seruaunt of our sauiour Christ of me to be named with honour and reuerence, who (as we sayd before) lyued leke a pilgrime in Ireland, to obtayne aeternall lyf in heauen, purposing with him selfe to profitt ma­nye, tooke vppon him the office of an apostle to preache the worde of God to certayne countries, which had not yet rece­uyd the same nor heard of it. And many such countries he kne­we to be in Germany, of whome we Englishmen or Saxons, which nowe inhabit Brytanny are wel knowen to haue our beginninge and ofspringe. Al which of the brytons our neigh­bours are corruptly callyd Germans, for of them there are Fri­sians People of high Allema­igne a­bout the cyte of Camin. Rugyns, Danes, Hunnes, old Saxons, People of the hi­gher part of [...]ise­land. Bruchtuars, and many other nations besides, obseruing yet the rytes and cere­monyes of paynims, to whome this valiant and noble souldiar of Christ purposed to go, after he had sayled rownde aboute Britanny, yff happely he myght delyuer any of them, from the bondage and thrauldome of Satan and trade them toward Christ: or yf this could not come to passe according to his ex­pectation, then he fully determined to trauell to Rome bothe to see and to worship the chappels, monumētes, and tumbes off the holy Apostles and Martyrs: But the secrett working off God, and answers by reuelations from heauen suffryd hym to atcheue neither of these enterprises. For when he had chosen certayn stoute men to accompany hym, and such as were most meete to preche the worde of God, aswell for their good gesture and comly action, as for their profounde knowledge and wisdome, and had preparyd all thinges necessarye for their voyage to the sea, there came to him one day early in the mor­nyng a religious man, that had bene somtymes scholler and seruaunt to that good priest Boysyll in Britanny, at what ti­me this said Boysyll was cheefe gouerner of the abbay of Maylros vnder Eate their abbott (as we haue signified before) [Page 162] and shewed hym a vision that he had the same nyght, and sayd. When matyns was done I layd me downe vppon my bed, and falling in a litle slūbringe sleape, Boysil that was somtymes my good Master and bringer vpp, appeared to me and demaūding many questiōs, askyd whether I knewe hym. Yea Syr very wel quoth I: yow ar my especiall good Master and frynde Boysill. Then sayd he, I am come nowe to shewe ower Lorde and saui­dur Iesus Christes commaundemēt to Ecgbert: the which not­withstanding this, must be signified vnto him by the. Tell him therfore that he is not able to go forwarde with the iourny, VVe rea­de in the Actes of the Apo­stles that S. Paul and Stlas were for­bidden of the holy Ghost (which was by reuelatiō) to prea­che the worde in Asia and in Bithi­nia. which he purposeth. It is gods will he go rather and instructe Columbes monasteries. This Columba was the first preacher of Christes fayth to the Pictes dwelling beyonde the greate mountaynes northward, and the first founder of a monastery in the ile Hu which was had in great reuerēce and estimation a long time both of the Scottes and of the Pictes. This said Co­lumbe is now called of some Columcell: deryuing his name by composition of the latin woordes Cella and Columba. Ecgbert hearing thys vysion gaue the messenger chardge that he should reuele it to no man, left peraduenture in the ende it might appeare to be a vaine and fantasticall vision: but he con­sidering the matter secretly with him selff, feared it was in dede trewe, Act. cap. 16. notwithstanding he neuer ceased to make prouision for his iourney which he purposed to take for the instruction of those countries in Germanye. The Red­shankes. But within iij. or iij. dayes after, the same man came to him againe, saying, that the very same night after mattins was done, Boisill appeared againe vn­to him in a vision, and saied these words. Why diddest thou thy message so negligently and so coldly to Ecgbert? Go nowe and tell him that whether he will or no he shall go to Columbes monasteries. For, because their plowes go not right he must, reduce thē to good order againe. When he heard this, he chardged the messenger, in leke manner as he did before, to reuele it to no [Page] man. And albeit he was so certified of the vision, yet for at that he called his company together, and went forward on his iour­ney. And when they had fraighted their shippes and laied ab­orde all that should be requisite in such a longe voyage, and ta­ried thre or iiij. daies for a good winde, there arose one night such a vehement tempest, that great part of the marchandise in the shipp being lost, she was left in the middest of the sea ly­ing vppon one syde. But notwithstanding this storme, all Ec­bertes goods were saued and his companions also. Then he saying as it were, the sentence of the holy prophet, this greate tempest happeneth for my sake, withdrew him selff from that iourney, and was content to tarry at home. But one of his fellowes named Victbert a man notable bothe for his minde mortifyed with contempt of worldly things, and also for deepe and profounde knowledge, toke shipp, and arriuing in Frislan­de preached the ghospell of Christ ij. yeares to the inhabitans there, and Readbert their soueraine and kinge. In the ende fin­ding all his labour spent in vaine amongest such barbarous pe­ople, he returned to the solytary places where he lyued befo­re (to witt in to Ireland) where he passed many a yeare leke an anchoret in much perfection, and serued God in silence and contemplation, and because he culd do no good in conuer­tinge those foryners to the christian faythe, he studyed howe he might better profitt his owne countrey men, by vertuous example of lyfe.

The 11. Chap.

WHEN that godly mā Ecgbert perceaued that neither he him selff could be suffred to go and preache to the countries of Germany, but was stayed for some other greate commodi­tie of the churche whereof he had vnderstan­ding by reuelation from God, neither Victbert [Page 163] coming into those parties did profit any thing, he assaied yet the seconde time to send thither for the setting forth of Gods worde certaine holy and vertuous men, able and willing to ta­ke paines, amongest whome that notable and excellent lerned man VVilbrorde priest, was chieff. Who after their arriuall thi­ther being in number xij. Friseland conuerted to the fai­the. went streyt to Pypine chiefe gouuer­nour then of Fraunce [...] where being very frendly intertained of him, because he had lately taken the lower part of Frisland, and by force driuen oute their kinge Radbed, he sent them thither to preache ayding and assisting them with his princely au­thoritie that no man should by violence iniury them, or inter­rupte their preachinge, and also bountifully rewarding all such as would embrace and receiue the faithe. Whereby it came to passe by the assistaunce of Gods grace that in shorte tyme they conuerted very many from idolatrie to the faith of Christ.

After the example of these holy men, ij. other englishe prie­stes which had voluntarily liued in banishment a longe tyme in Ireland for hope of aeternall lyfe, came to Saxonie, if happe­ly by their preaching they might winne any to Christ. As these good men had leeke deuotion, so had they bothe one name, being bothe called Henwalde. Yet for diuersitie to knowe one from the other, one was called blacke Henwalde, and the other white Henwalde, because of the diuerse colour of their heare: Bothe of them had a greate zeale, and reuerend loue to Chri­stes religion. But blacke Henwalde was the better diuine. They coming into the countrey, went to a farmers house, and desired they might be conducted to the Lorde, which had the rule and gouuernaunce there, saying they had an embassy, and other matters of importaunce to declare vnto him. The gou­uernemēt of the old Saxons. For the olde Sa­xons had no kings but many Lordes to rule the countrie. Who as often as there was surmise or feare of warres towarde, did cast lotts equally amongest them selfs, and vppon whome the lott fell, him they folloed as their generall capitaine, as longe as [Page] the warres indured, and obediently exequuted what so euer he commaunded. When the warres were done, all the Lordes wer equal in powre and authority againe, as they were before. The farmer intertained these good men, and promising to conduct them to the Lorde of the soyle according to their request sta­ied them iij. or iiij. dayes in his house. When they were espied of the rude barbarous people, and knowen to be of an other religion, (for they soonge hymnes, psalmes, and other deuoute prayers, and saied masse, hauing with them bookes, and holy vessells, and a litle table hallowed, in stede of an aulter) they had them in ieolosy, and suspicion that if they came to the Lorde and talked with him, they would turne him quite from worshipping of their gods, and bringe him to the new religion of Christes faith. Wherby a litle and litle all the whole country should be enforced to chaunge the old auncient manner of worshipping their Gods into some newe religion neuer heard of before. The mar­tyr [...]ome o [...] [...]. en­glish pri­ests in Saxony. Wherfore they toke them away sodainly and killed white Henwald with a sworde, and blacke Henwald with lon­ge torments and horrible di [...]membringe all partes of his body, and after they had murdred thē cast thē into the riuer of Rhene. This fact when the Lord of the coūtry (whom they desyred to see) vnderstoode, he was very angry, that straungers repayring to him, could not haue free passage. And streytwais sending forth his men of armes slew all the inhabitaunts of the same village, and burnt their houses downe to the grounde. Those good priestes, and faithfull seruants of our Sauiour Christe suffred the third day of Octobre: and to testifye their Martir­dom vnto the wordle, there lacked no miracles from heauen. For when their bodies were cast of the paynims, (as we signi­fied before) into the ryuer Rhene, it so fortuned that they were caried against the maine runninge streame, almost xl. miles, where their companions were, and a greate bright beame of light reaching vp to heauen shyned euery night ouer the pla­ce, [Page 164] whersoeuer they came, they them selues that had cruelly murdered them beholding and seing the same. Moreouer one of them appered by vision in the night to one of their compa­nions, whose name was Tilmon, (a noble man of great renow­ne in the worlde, who from the high degre of a knyght beca­came a monke) shewing that he might finde their bodies in that place, where he should see a light shyne from heauen. The which came so to passe. And their bodies being fo­unde, they were buried with all honour worthy for such holy martires. And the day of their Martirdome, or rather of the fin­dings of their bodies, is kepte solemne and holy in those par­ties with much deuotion and reuerence. Finally when that worthy and renouned Captaine of the frenchmen named Pi­pine, had vnderstanding of this, he caused their bodies to be buried very honourably in the church of Coollen, a famous citie situated harde by the riuer Rhene: Besides it is commonly saied, that in the place where they were kylled there spronge vp a fountaine, which at this present day floweth with a greate streame to no litle commoditie of the country.

The. 12. Chapter.

AT the first arriuall of these holy men to Freslande, Wilbrorde hauing lycence of the prince to preache, went first to Rome, where Sergius at that present oc­cupied the sea Apostolique, that with his lycence and bene­diction also he might set vpon that Apostolike office of prea­chinge to the heathen, which he longe desyred [...] hoping with al to receiue of him some reliques of Christes holy Apostles and Martirs: to the end that while in the country where he preached, he should erect churches, after the idolles were cast out and destroyed, he might haue in a readinesse, some holy sa­intes reliques, to bring in their place, and to dedicat churches in their honour, whose reliques he had receuid, Diuers other thin­ges [Page] also he lerned and receiued from thence, requisite for so greate an enterprise. In al which requestes when his desyre was accomplished, he returned backe againe to preache. At the very same time his bretherne and companions left in Fresland, al­together bēt to the setting forth of Gods word, choosed out of their cōpany, a mā modest and sober in al outward behauiour and humble of spirit, called Switbert to be their bishop. Whom (sent for that purpose into Britanny) the most reuerend father in God VVilfride did consecrate, lyuinge then, as a banished man out of his country amongest the Marshes. For at that ty­me Canterbury had neuer a bishop. Theodore was dead, and Berthwalde his successour which went ouer the sea to be consecrated, was not yet returned to his bishoprike. The said Switbert returning out of Britanny after he was consecrated and made bishopp, went within a shorte tyme after to the People of the higher Frisia. Bruchtuars. And cōuerted a greate nūber of them to the per­fect way of truth: but shortly after whē the Bruchtuars wer subdued and conquered by the old Saxōs, al that receiued the gos­pell were dispersed: some into this corner, some in to that: The bishop him self with certaine other went to Pipine which at the earnest sute of his ladye, Slichildride gaue him a dwelling and māsion place in a isle of the Rhene, which in their toungue is called In litore, that is to say, in the sea cost: where he buyl­ding a goodly monastery (which his successours possesse at this present) liued a very austere and continent lyfe there, where al so he died. After the foresaid holy men that came to Frisland had preached there iiij. yeares or mo, Pipine with the common assent of all the country sent that vertuous and worthy pre­late VVilbrodde, to Rome where Sergius was yet Pope, desyring that he might be made Archebishop of that parte of Freslande: the which was fulfilled, accordinge to his request the yeare sence the incarnation of Christ. 696. An. 696. Vpon sainct Cicelies day and in sainct Cicelies churche he was consecrated and named [Page 161] Clement of the said Pope, and forthwith sent away to his bis­shoprycke, to witt xiiij dayes after his cominge to Rome. At his returne Pipine assigned him a Cathedrall Churche in his chief and principall cyte called by an olde auncient name of those countries, VViltaburge as yow would say a toune in­habited of the VViltes. VVil­brord an english man, the first Ar­chebishop of Vl­traict in Frisselād. In the french tounge it is called Vl­traict. Where when this holy and reuerend father had buil­did a churche and preaching the faith of Christ farr and wyde had reuokyd many from blindnes and errour, he erected also many churches and monasteries through out al those coūtryes, and within shorte tyme after made many bishopps chosen ei­ther out of those that came presently with him, or of other which came thither afterward to preache, of the which compa­ny many are now departed to god. But Wilbrorde called otherwise Clement lyueth yet a reuerent father euen for his a­ge: for he hath lyued in his bishoppricke xxxvj. yeres and after many agonies and troubles of his heuenly warfare laboureth and panteth yet after the rewarde of euerlastinge blysse in hea­uen.

The. 13. Chap.

THe very same time was wrought in Britanny a miracle worthy of perpetuall remembraunce and not vnleke to the olde auncient miracles of tymes past: for to stirre vp and reuiue men lyuing here vppon earth from the death of their soules, a certayne man starke dead for a tyme, rose from death to lyfe, and tolde many notable thinges that he had seene, of the which I thought it good to touche certayne briefly in this historie: There was in the coast of Northumberlande (in a place callyd Incunning) an honest householder of the countrie which with all his family lyued a godly and vertous life: He fell sicke, and by vehemency of his dysease growing more [Page] and more vppon hym, was brought to extremyty: and in the beginnyng of the nyght died. But in the dauninge of the day, reuiuing agayne, and fittinge vpp sodaynly: made all that re­mained aboute the corse, runne a way as men wonderfully a­mased with feare. Only his wife which loued him tenderly (al­though she tremblyd and quakyd) tarried still. And he comfor­ting her sayed, be not afraide. For I am nowe rysen in very de­de from death which had me as it were in prison, and am per­mitted to liue in earth amongst men againe, but not after the same maner and trade as I did before. From hence forth my conuersation must be farr vnleeke to my former life. And ry­sing by and by, he went to the paryshe churche and continuing there in prayer vntill it was fayre day light forthwyth diuided all his goods into thre partes: one parte he gaue to his wife, an other to his children, the third he reserued to him selfe, and ma­de distribution of it straytways amongst the poore. Not longe after dispatched of all worldly cares he went to the Monas­tery of Mailros. The which is almost closed in with a creeke of the ryuer Tuyde. Where being shoren in, he went into a se­cret cell which the abbot had prouided for him and conty­nued there vntill his dying day in such contrition of harte and mortefying of the body, that if his tounge had not reported yet his life had testified that he had sene many thinges bothe terri­ble, and also comfortable which no other man had sene. Of the vision which in his departure he sawe, he told after this sor­te. He that conducted and guided me in this vision had a good­ly bright shyning countenaunce, and was clothyd all in white: and as it semed to me, we went altogether in silence to­wardes the rysing of the sonne: and as we walkyd furder we ca­me to a great brode vally so brode, so lōge, and so deepe that no man could measure it. That which lay on the left hande as we went, semed to haue one side very terrible with flaming fier, the other intolerable with hayle, and snowe: beating an percing [Page 162] into euery corner. Let the Christian reader here ad­uise him self, whe­ther he may scor­ne at this vision, bi­cause in heathen writers, as in the Menippus of Lucian and other such fon­de tales are fained or rather to beleue it, bicause so lerned and holy a man r [...] ­porteth it, the ti­me also of our first co­ming to the faith conside­red. Truly I thinke, therefore the hea­then and infidell faineth such thin­ges, in his false reli­gion, by­cause he knoweth tha [...] God reueleth the l [...]ke to such as serue him in true reli­gion. Euen as S. Augustin noteth, that the­refore the diuell is delighted with ex­ternall sa­crifice of man, bi­cause he knoweth that kin­de of worship to be due and pro­per to God him selfe. Lib. 10. de Ciuit. dei: Cap. 19. Bothe places were full of mens sowles, which apperyd to me to be cast interchaungeably, nowe hither now thither as it wer with a violent tempest: for when they could no lenger suffre the intolerable heate and flames of fier, they leaped to the mydst of that hatefull and deadly colde. And when they pitefully in could finde no reast there, agayne they wer reuersed into those vnquencheable flames of fier. As an infinite number of miserable and wretched soules were tormented without cea­ [...]inge or intermission (as I might then see) with this alteration and interchaunge of paynes, I beganne to thynck with my selfe, peraduenture this may be hell of whose intolerable torments I haue heard men oftentimes talke. But to this cogitation and thought of myne, my guyde answeryd sayeng. Na thinke not so for this is not hell as thowe doest suppose. But when he brought me farder beinge altogether amased with that terrible sight, I sawe the places rownde aboute vs sodaynly leese their lyght and euery corner full of darknes. As we entred in to them, within a litle space they were so thycke that I could see nothing, but the bright shewe and cote of him which did conducte me. When we went forward all alone in this darknesse beholde sodaynly there appeared before vs, ma­ny rounde flawes of fier ascending as it were oute of a greate pitt and falling downe againe into the same: When I was brought thither my conductour and guide vanished away, and left me alone in the midest of that darknesse, and horrible sight. But as those flawes of fyer flew vppe into the element still without intermission, and fell downe into the deape do­ungell againe, I sawe the topp of euery flawe that ascended full of mens soules, which in maner of litle sparcles of fyer fly­ing vppe with the smoke were somtimes a hye, and when the heate and vapors of the fier were gone, fell downe againe into the pitte. Moreouer a foule and noysom sauour, breaking out with the same vapours infected all the darke places rownde [Page] about. And as I tarried there somewhat longe in greate horrour and feare, not knowing what I should do nor whether I shuld go, nor what should be come of me, in the ende, I heard so­dainly behinde my backe most lamentable and pitifull crying, and withall a lowde skournefull lawghing, as it had bene of so­me rude and barbarous people, insulting ouer their enemyes brought in captiuitie and thrauldome. As sone as the noyse wa­xing more brimmer and brimmer came fully to my eares, I de­scried a multitude of wicked sprites, which did hale, teare, and plucke, the myserable and wretched soules of men, in to the midst of darknes, weaping, wayling, and lamenting their state: the wicked sprits in the meane skornefully laughing and triū ­phing at their myserie: amongest whome, as well as I could di­scerne, there was a moncke, a lay man, and a woman. The wic­ked sprites drawing and haling them, went downe into that deape fyery flaminge dongell. And it came to passe, that when they were gone a greate way of, I could neither discerne the lamentable crye of those soules: neither the skornefull laughter off the deuills, but had alwaies in my care a confuse noyse. In the meane season came vp from the fiery flaming dongell, cer­taine euill fauoured blacke sprites and compassed me rounde aboute, and with there fiery eyes, and foule stinking sauours which they breathed out had almost strangled me: Besides they threatned to take me with the fiery forkes in their handes: yet they could in no wise touche me, although they aduentred to fraye me. When I was compassed in euery side with such foule finnes, and ougly darknesse I cast my eies now this way nowe that way if happely there might come any assistaunce or help to saue me: and behold there appered behinde me, (euen the very same way I came) the glimsing of a starre, shining in the midst of that darkenesse, which waxing brighter and brighter and coming a pace to me, dispersed those wicked sprites away, which with their fyery pronges were ready to rent me in pe­ces. [Page 163] He that came and put them to flight was the guide which conducted me before: Who turning streytwayes vppon the right hande, lead me as it were somewhat northward where the sonne riseth in the winter, and with a trice brought me out of darknesse into the faire brode light. And as he lead me in the faire shining light, I sawe before vs a greate walle, which was so longe and so hye, that on nether side I could see any ende. I be­ganne to maruell and muse with my self, why we should go to the walle, specially whē I saw nor gate, nor loope hole, nor any other entrance vp to it: but when we were come thither I can not tell by what meanes, we mounted quickly to the toppe, and beholde there was a faire brode fielde, both comfortable and pleasaunt so ful of swete fragrāt sauours, and of fresh florisshing floures, that incontinent the swete smel droue away quite and cleane all the stinking and lothsom sent of that darke firy for­nace, which had almost stifled me. So goodly and clere a light shined there in euery place that it semed more fayrer, than the brightnesse of the day and beames of the some, when it is at the highest. There were in that field innumerable companies of white couloured men, many seates, and infinite multitudes of soules reioysing and triumphing. As he lead me through the middest of those blessed soules, I beganne to thinke with selfe, perchaunce this may be heauen, of the which I haue hear­de men oftentimes preache. To this my imagination and thought, he answered saying, this is not the kingdom of heauen as thou doest imagine. As we went forward and passed the re­sting places of those blessed and happie soules, I sawe a more brighter shining light before vs than the other was, and heard a sweete melodious noyse of Musicians, besides that such a swete perfume and fragrāt sauour brake out in euery place, that the other which I smelled before, and thought excessiuely pas­sing, was in comparison vnpleasaunte and nothing worthe, in leeke manner as the other bright shininge light of the pleasant [Page] grene fielde in comparison of this semed somewhat darke and obscure. In to the which paradise of pleasure as I hoped well we should go, sodainly my conductour and guide stoode still, and turning backe brought me agayne the same waye we came. In our returne, when we came to the mansions and resting places of those blessed soules, he asked me, this question. Do you knowe what all this is that yowe haue seene? I answered no: Then he saied vnto me. The vally which you saw horrible with hotte flaming fyer, and sharp byting colde is the place, where their soules remaineth to be examined and tried, which differring the cōfession of their synnes, and amend­ment of life had recourse to penaunce in the instant and pointe of deathe, and so departed owte of this wolrde. Yet bicause they made humble confession of their synnes and repented euen at the houre of their deathe, they shall come to the kingdome of heauen at the day of iudgement, and some before. For the good prayers, charitable almes, and de­uoute fastinge of those that yett lyuethe, and especially the holy sacrifice of the masse, helpe to delyuer many out of those torments, before that terrible daye. Moreo­uer the the fiery flaminge pitt, and stinkinge doungell, which thowe didst see is hell mouthe, into the which whosoeuer fal­leth, he shall neuer be delyuered thence. The goodly grene field full of odoriferous flowers, where thowe sawest all ioy­full, iocund, and mery, is the very same place where their sou­les ar receiued which departe oute of this lyfe in the state of grace, but yet not of such perfection, that they deserue to be brought streytwaies in to the kingdome of heauen, but for all that in the day of iudgement, shall haue the sight and fruition of Christes deity and immortall ioye with his chosen and ele­cted. Only they which are perfecte in all their wordes, thoughts, and dedes, ar caried strayt to heauen after they haue passed their transitory life. The place where thow heardest the [Page 164] sweete melodious singing, with the goodly flagrante sauours and bright shyning light, is next adioyninge to this. Concer­ninge thy owne state, because thou shall haue thy naturall bo­dy, and lyue amongest men in the wordle ones again, if thowe wilt diligently examin thy doinges vppon earthe, and directe thy maner of lyuing in vprightnesse and simplicitie, and re­fraine thy tounge from vaine and ydell talke, certainly assure thy self to haue a resting place amongest these blessed soules which thou seest here: for when I went awaye for a tyme and left the alone, it was for no other cause but to lerne and en­quire, what should be come of the. When he had talked with me in this sorte, I vtterly detested this present life and was so­rye to returne to my naturall body againe. I was so rauished with the swete fragrant sauoures, and beutifull sights of that place which I did see, and especiall their society which for the time made their abode there. Notwithstandinge I durst not be so bold, as to demaunde or aske any question of my conduc­tour or guide, but in the midest of these meditatiōs, I perceued (by what meanes I can not tell) that I was in the world again, and liued as other mē did. These sightes and many other thin­ges ells, this vertuous and holy man wold not report to sleuth­full sluggards and idell folkes, men that had no regard of their owne life, but to such only, as either dismayed with feare of torments or rauished with hope of eternall ioye, wolde glad­ly receiue and sucke oute of his woordes, some heauenly com­forte and encrease of piety. Wel, to be shorte, in the same rewe where is celle stoode, dwelled a monke called Hengils promo­ted to the holy ordre of priesthod, which he honoured much with his vertuous woorkes. This man remaineth yet a lyue, and leeke a solitary heremitein Ireland, fedeth his old impo­tent body with browne bred and cold runninge water. This monke resorting to the saied holy man oftentimes, vnderstode by certaine questions which he propounded, what sightes he [Page] sawe, after his body and soule were departed, and by his relati­on all which I haue brefly declared, came to our knowledge. Moreouer he communicated his visions with kinge Alfride, a man excellently lerned in all good literature, who hearde him with such comfort and attention, that at his desyre, he was placed at the length in the same monastery, and shoren in religion. In the which monastery at that time, Edilwald priest of most godly and modest life was Abbot but now he is made bishop of Lindisfarn, which church he gouerneth in right good ordre, both with holsome doctrine, and good example of lyfe, semely for his vocation. This holy man toke after in the same monastery a more secret celle vnto him, Holy Ilond. where with more li­berty he might serue his maker, in continuall praier without intermission. And because the place was situated vpon a riuers side, he was wont to dippe and plung [...] him self in the flowinge water oftentimes, for greate desyre he had to chastise his body, and cōtinue ther singing of psalmes and other duout prayers, as longe as he coulde abyde for cold the water now and then comming vp to his hippes, and now and then to his chinn. And when he came out of the water he neuer chaūged his clothes being wet and cold, but taried vntil they wer warmed and dryed by the natural heat of his body. In the winter season, whē pea­ces of yce half brokē dropt down on euery syde of him, which of purpose he had broken to plounge into the riuer, and diuer­se men seeing him, sayd, it is a maruelous matter and straunge case brother Drithelme, (for so he was called) that you can possibly suffer such bitter and sharpe colde, he answered sim­plye, (for he was but a simple and sober spryted man) I haue sene places colder then this is. And when they said vnto him, we maruel that you wil liue so cōtinent and auster a lyf, he an­swered I haue sene more austeryte and hardnesse then this is. So vntill the day of his calling hence owte of this wretched world, for the ernest desire he had of heauenly felycitie, he pu­nyshed [Page 169] his old impotent bodye with dayly fastinge, and was by good fruteful instruction and godly conuersation a great com­forte to manye.

The. 14. Chapter.

BVt contrary wyse there was a man in the countre and prouince of the Marshes whose visions, talk, and manner of life dyd profitt many, but not hym selfe. In the time of Coenrede which raygned after king Edilrede, there was a cer­taine lay man taken vpp for a souldiar and put in office in the campe, who for his dyligence and actyuitie in feates of armes was greate in fauour with the kinge: but for the negligence and improuident care concerninge the state of his owne sowle, in displeasure with the princ [...] Wherefore the kynge charged him eftesoones to make humbl [...] confession of his sinnes, and amend his former lyfe, and vtterly to forsake al his detestable actes and haynous offenses, lest by deathes sodayne preuention he loste tyme of repentaunce and amendment of his life: but he, not­withstandinge this gentyll admonition, and fryndly exhorta­tion of his souerayne contemned and set naught by those com­fortable wordes of saluation, and promised that he wolde do penaunce afterwarde. In the meane season beinge vysited with sycknesse he toke his bedd and beganne to be more and more vexed with the vehement pangs of his dysease. The kinge came to his chamber (for he louyd hym tenderly) and exhor­ted and counseled him, that at the lest nowe he wolde falle to penaunce for his naughty lyfe, and sinfull actes, before he died. Na quoth he. I wyll not be confessed now, but when I am well recoueryd and able to go abrode agayne, than I wyll, lest if I should now do it, my felowes would saye that I dyd it now for feare of deathe which in my prosperyty and health I wold ne­uer vouchsafe to do. Wherein he spake to his owne leekinge [Page] stowtly and leeke a man, but certes, as yt appeared after he was myserably deceuyd with the crafty illusions of the deuyll. Whē the kynge came to visite hym agayne, and geue him good counsell because his desease grewe more vehemently vpon him euery daye, he cryed oute incontynent with a pytyfull and la­mentable voyce saying. Alas what meane yow my liege, why come you hither? Yowe are nether able to profitt, nor plea­sure me nor do me any good. The kynge answeryd streytways, Ah, say not so: see ye play the wyse mans parte: Nay sayth he, I am not madde, but I haue here vndoutedly before my eies a wicked conscience all woundyd and mangled. And what is this said the kinge? Yf yt please yower hyghnesse quoth he: a litle before yower grace came, ij. bewtyfull and hansome yownge men came into the howse, and sate downe by me. One at my head, the other at my feete: and one of them toke a goodly faire booke owte of his bosome but litle in quantytye, and gaue y [...] me to reade. In the which when I looked a litle whyle, I founde all the good dedes that euer I had done fayre written: and god knoweth they were fewe in number and litle in effecte: when I had done, they toke the booke of me againe and said nothing. Then sodainly came there abowte me an whole legion of wic­ked sprytes, and beseaged the howse rownde abowte in the vtter side, and sittinge downe replenisshed euery corner within. Than he which for his fowle euyll fauouryd blacke face, and hyghest seate apperyd to be greatyst amongst them, takyng out a booke terrible to all mens sight, vnmeasurable for greatnesse, and for weyght importable, cōmaūdyd one of his blacke garde, to bringe yt to me to reade. When I had read a litle, I founde all the enormous detestable sinnes that euer I had committed not only in worde and dede, but also in lyght thoughtes written there in greate blacke letters: and he said to the ij. fayre younge men that sate by me, Why sitte yow here knowing most cer­taynly that this felow is owers? They made answer. Trewe it is. [Page 170] Take him and leade him away to the botomelesse pit of dam­nation: and with that they vanisht away. Incontinent ij. wyc­ked sprites hauyng fyer pronges in their handes rose vppe and stroke me one in the hed, and the other in the sole of my feete, the which nowe with greate torment and anguysh creepe vp in to the bowells and other internall partes of my bodie, and when they meete together I shall dye, and be drawen hence by the dyuells watchinge and whyuering about me into hel with­out redemption. Thus spoke that myserable manlying in ex­treme desperation and died owte of hande, and now lyuinge in thrauldome with the deuill in euerlastinge payne doth that penaunce (but all in vayne) which in his lyfe time he myght haue done if it had bene but one howre, with an assured hope of gods mercy and pardone for all his synnes. Of this miserable and wrechyd man, it is euident that (as S. Gregorye wryteth of certaine) he had not those visions for his owne sake, whome they auailed nothing at all, but for other men which knowing his lamentable end might be afeared to differ and prolonge the tyme of repentaunce, while they haue oportunytye and lea­sure, lest by sodayne preuention of death they dye impenitent. That he sawe diuerse bookes brought before him by diuerse and sondry sprites, A true and ne­cessary doctrine for this wicked time. some good, some bad, it was done by the di­uine prouidence and permission of god to putt vs in remem­braunce that our doinges and thoughts flee not away with the winde, but ar reserued particularly to the straite examination of the dreadfull iudge. And at the ende shall be shewed to vs o­ther by the good angells which frindfully wishe our saluation, or by the wicked sprites, which spitefully woorke our damna­tiō. Concerning that first of all the good Angells brought for­he a fayre white booke, and the deuills afterwarde their fowle euill fauoured black lygger: the angels a litle one, they an vnme­asurable greate one: it is to be noted that in his childehode he did some good dedes, yet notwitstandinge he disgraced all that [Page] euer was done with his lewde and loose demeanour in yowthe. But if he wolde haue amended in youth the wanton toyes and foolishe panges of childhode, and with wel doinge raunesomed them owt of the sight of god, Psal. 13. he myght haue bene brought to their societie, of whome the Psalme of Dauid saithe, Beati quo­rū remissae sunt &c. Blessed ar they whose iniquities ar forgeuen, and whose sinnes ar couered. This history I thought good to set forth playnly and simplie, as it was declared vnto me of that worthy prelate Pechthelme, to the comforte of all suche, as shall reade it or heare it.

The. 15. Chapter.

FVrthermore I my self knew a religious man (whom wold God I had neuer knowen) placed in a good and famous monasterie, notwithstanding he him selfe was infamous for his lewde behauiour and loose lyfe. I could tell his name also, if it were worth the telling. This man was earnestly rebu­ked of his bretherne and other head officers of the monastery, for his enormities, and exhorted to a better trade of lyfe, but all was in vaine. Notwithstanding, albeit he would not geue eare nor humbly obey their charitable exhortations, yet they did tolerate him very longe for his externalll seruice, which was very necessarie for them. For he was a singular good car­penter. This man was much geuen to dronknesse and other wanton pleasures of dissolutnesse, and accustomed rather to fit in his shopp both day and night, than to come to the church to singe or pray, or heare the trew worde of life with his brether­ne, by which occasion it happened to him, as men ar common­ly wounte to saye. He that will not come of his owne accorde within the church dore, A old prouerbe. shall runne against his will to hell gates. For he being now streeken with a very fainte desease, and brought to extremitie, called all the couent about him, and [Page 171] with much lamentation and deepe sitghes, leeke a man dam­ned already, beganne to declare vnto them, that he sawe hell gates open, and the deuill drouned in a deape doungell thereof, and Caiphas and al the whole rablemēt that put Christ to dea­the, cast in flaminge fier, hard by him: and next to them (oh, miserable and wretched man that I am, saide he) I see a place of eternall perdition prepared for me. His bretherne hearing these wofull wordes exhorted him earnestly to repent and be sorie for his sinnes, while he was yet alyue. Then he brought to extreme desperation answered, No No. There is no time for me to amend my former life, especially seing I perceiue my iudge­ment is past and fully complete already. With those wordes he died without receauing the sacrament. His bodie was interred in the formost parte of all the Abbaie, not one of all the whole couent durst say masse for his soule, nor singe psalmes, nor on­ce say one Pater noster for him. Oh howe farre a sunder hath God separated light and darknesse? The first blessed Martyr S. Steuen ready to suffer death for testimonie of the truthe, sa­we heauen gates open, Actor. 7. and Iesus standing on the right hande of God. He to the ende he might more ioyfully die, fixed the eyes of his mind there before his deathe, where he should be af­ter: but this forsaied felow, blacke in soule, blacke in body, and blacke in all outwarde doinges, sawe hell open, at the houre off his death, and perpetuall damnation prepared for the deuill and all that follow him. Againe to thentent that though his death were miserable in desperation, yet by his owne damnation he might geue other example to repent and worke their owne sal­uation in time, he sawe his owne place and doungell prepared amongest such caytyffs, as Cayphas and his complices were. This chaunced of late in the countrie of the Berniciens, In Nort­humber­land. and wa [...] by common talke blasted all the countrie ouer: so that it stirred vp many to make quick confession of their sinfull actes and not to take dayes with God. Which God graunte it may [Page] worke allso in such as shall reade this present historie.

The 16. Chap.

AT that time a greate multitude of Scottes in Ireland, and many Britons in Britanny receaued by the singu­lar gifte of God, the trewe manner of celebrating the feast of Easter, taught by the catholique church. For when as Adamannus a vertuous priest and Abbott of all the mounkes and religious men, that were in the isle Hu, being sent Embas­sadour by the prince of his owne countrie to Alfride kinge of the Englishmen, and tarying a certain time in the countrie sa­we the Canonicall rites and ceremonies of the church, and be­sides was sharpely admonished by the lerned that he should not presume to lyue contrary to the vniuersall church, Catholi­ke [...]os [...]r­uations to be prefer­r [...]d. nor in ke­ping the feast of Easter, nor in any other decrees, what so euer they were, with his countrie men fewe in number, and dwel­ling also in one of the furmost corners of all the world, he so chaunged his minde hereuppon, that what so euer he had he­ard or sene in the english church, he most gladly preferred it before the custome and manner of his owne. For he was ver­tuous, wise, and very ready in the knowledge of holy scripture. After his returne therefore into the countrie he-endeuoured diligently to reduce all the isle Hu to the brode beaten pathe of truethe, which he knew very wel, and had embraced with all his harte: but he was not able to bringe it to passe. Whereup­pon he sayled into Ireland, and preaching there and shewing them with gentill exhortations the trewe and laufull obserua­tion of Easter, he wanne many that were not in the dominion of the saied Iland of Hu from errous to vnitie, receiued vni­uersally of the catholike church, and taught thē to obserue the trewe time of Easter. This Adamannus whē the feast of Easter was now kept by his meanes in Ireland after the institution of [Page 172] Christes catholique church, he returninge to his islande agay­ne and preaching to his bretherne in the monasteryes this generall obseruation, and kepinge of Easter as he had don before and yet being not able to compasse his purpose it fortuned he fell sicke, and departed out of this worlde, before the yeare was complete and fully ended. And that by the greate prouidence of almighty God so disposing it swetely: to the ende such a vertuous man desirous of vnity and peace, should be taken hence to aeternall life before easter came againe, for obseruation of which feaste he should haue bene forced to much variaunce and discorde by such as wold not embrace the truthe. This same vertuous man wrote a booke of holy places very profitable for the readers, which he lerned at the lectures and expositions of Archwulf a bishop in Fraunce: who to see holy places and monuments went to Hie­rusalem, and when he had wandred ouer all the lande of pro­messe, and had gone to Damascum, Constantinople, Alex­andria, and other many isles of the sea, was driuen in his re­turne by tempest to the weast coastes of Britanny. Who with­in fewe dayes after reforting to that worthy seruaunt of our Sauiour Christes Adamannus aboue mentioned, he was re­ceaued with all kinde of humanitie and frendefull intertaine­ment, specially when he was knowen to be lerned in scripture, and skilfull in description of holy places. For Adamannus so estemed him that he put in writing, what soeuer notable thing worthy of remembraunce the bishop testified that he had sene in those holy places: and made a booke (as I said) thereof pro­fitable to many: but most of all to those, which lye farre from the place where the Apostles and Patriarches liued, and knowe nothing of them but what they may picke oute with longe study and often reading. This boke Adamanus dedicated to Alfride, and by his liberality and charges, it was geuen to other inferiour persons to be read, the author him selfe being rewar­ded [Page] with many goodly giftes, and sent to his country againe. Out of whose writings to gather some certain thinges, and place them in this our history I haue thought it good and profitable to the readers herof.

The. 17. Chapter.

OF the place of Christes natiuity he reporteth in this sorte: Bethleem a city of Dauid, situated in a narrow and streyt mounte, compassed with vallies of euery side, is a myle in lenght, from the weast to the East, very base and plaine without any toures or turrets. The place of Chri­stes nati­uite. The walles are buil­ded flatt without any battelments. In the east corner there is as it were a denne not laboured of mā but framed of nature. The vtter most parte of it, is saied to be the place of Christes nati­uity, the innermost the maunger, where he lay. This denne couered somwhat farre inwarde with goodly precious marble, hath ouer the place where our Lorde was borne, a great church of the blessed virgin Mary builded vppon it. Of the place of his passion and resurrection he wrote after this sorte. As ye enter into the citie of Ierusalem on the North side, to come to the holy places, ye must by ordre of streetes first go to the church of Constantine which is called Martyrium, that is to saye, the Martirdome, or place where the witnesse of our redemption was founde. This church the Emperour Constantine builded very gorgeously, because our sauiour Christes crosse was foū ­de in that place by his mother Helena: Going frō thence on the weast side you shall see Of this church erected by Helena mother of Con­stantin, Paulinus Nolensis maketh mention. Epist. 11. ad Seuerum. a church builded in Golgotha where that rocke is to be sene, which bore Christes crosse and his blessed Body fast nailed to the same, and beareth now also a mighty crosse of siluer with a greate brasen whele hanging ouer it ful of lamps and torches. Within the cōpasse and place where Christes crosse stode, was a vaute cut out of the rocke: In the which vppon an aulter there made, masse is wonte to be [Page 173] saide for honorable men that dieth, The de­uotion of the Chri­stians in Ierusalem aboue a thousand yeres past. the dead corps standing with oute, in the strete. At the weast side of the same church, was also a rownde chappel of Christes resurrection, enuiron­ned with thre walles, and borne vp with xij pillers, hauing be­twixte euery walle, a fayre brode waye: which hathe with in his compasse and circuite thre aulters in three places of the midle walle, south, northe, and weast. This chappell hath eight doores, and places of entreaunce, directly ouer the three walles: of the which iiij. stande northeest. and iiij. weast. In the midle of this chappell [...]as laied the rounde tumbe of our sauiour Christ cut oute of the rocke, Et erit sepulchrum eius glori­sum. to the toppe of which a man standing within, may reach with his hande. It openeth on the east side, And the place of his buriall shall be glorious sayth the prophet. and hathe that greate stone that was layed vppon, which vntil this day sheweth the print, and signe of the yron tooles with which it was hewed and cut. With in, euen to the very toppe all is couered with marble. The toppe it selfe al gilted with golde, beareth a greate golden crosse, vpon it. In the northe parte of that monument, Esaie. Cap. 11. Christes sepulchre was cut oute of the same rocke, and made seuen foote longe, and thre handfull higher then the pauiment. The coming in is on the south side: where continually day and night twelue ampes burne, foure with in the sepulchre, and eight aboue in the right side. The stone which was put vppon the brimme of the sepulchre, is nowe clouen. The lesse parte notwithstanding standeth at the doore of the same sepulchre as an aulter foure-square. The greater parte standeth for an other aulter in the sa­me churche in the manner of a quadrangle, couered with faire white clothe. The colour of the sayd sepulchre semeth to be white and read decently mixed together.

The. 18. Chapter.

[Page]THe Author aboue mentioned writeth also in this wyse touching the place of Christes ascension. The moun­te Olyuete is as hye as the mounte Syon, but not so brode, nor so longe. There growyth no trees, but vynes and olyues: wheate and barlye, it bryngyth forth good stoore. The vayne and soyle of that grounde is not shryueled nor fleaten, but grene and full of grasse. In the very toppe where Christ ascendyd to heauen, standyth a greate rounde church, with thre porches rownde in a circuite vawtyd and coueryd ouer. The ynner chapell hauing an aultar toward the east, with a goodly frount in the top, could not be vauted nor coueryd ouer bicau­se the very place of Christes ascension might be kept open. In the mydle of which churche the last VVho thinketh this incre­dible, lett him geue a reason of the pa­the way by Salis­bury, cal­led S. Thomas pathe by Clareng­don par­ke. prynte of Christes feete left vppon earth, ar to be sene, where he ascendyd into heauen openinge aboue and ready to embrace hym. And although the earthe be fett away dayly of the Christians, yet it remayneth still and kepyth the very figure and prynte made with the step­pes of his holy feete when he ascended. Rounde aboute the print of those blessed feete lyeth a brasen wheele, as hygh as a mans neck hauynge an entraunce and way in, vppon the east side and a greate lampe hanginge aboue it in a pullye, whiche burneth day and night. In the weast side of the same church be eyght windowes, and so many lampes hanging in cordes di­rectly ouer them. They shine thorough the glasse to Ierusalem and their light is said to stirre the hartes of all that behold and see it, with a certaine feruent zeale and compunction: At the day of Christes ascension euery yere, when Masse is done; there cometh downe from heauen a greate gale of wynde, and ma­keth all that ar in the churche prostrate them selfes downe flatt vppon the grownd. Of the situation also of Hebron and mo­numentes of old auncient fathers there, he writeth in this sorte. Hebron somtimes the chiefest cytie in al Kinge Dauids realme, shewing now only by her ruines howe princely and puissaunt [Page 174] she was in time paste, hathe towarde the east with in a furlonge the double denne, where the Patriarches sepulchres ar enuiro­ned with a fowre square walle: their hedds turned toward the northe. Euery tumbe hath his stone. Al the thre stones of the patriarches being all whyte, squared as other stones are vsed in building of great churches. Adam lieth aboute the north side, and vttermost parte of the walle not farr from them, in an ob­scure tumbe nor curiously wrought, nor workmanly sett. There ar besides base memorialls of thre simple weemen. The hill Mambre also is a mile from these monumentes, ful of grasse and pleasaunt flowres towarde the north, and in the top it hath a goodly champion and playne fielde. In the north parte wher­of Abrahams Oke (which is nowe but a stumpe as hygh as ij. men can reache) is compassed rounde abowt with a churche. I haue thought it good for the profitt of the readers to inter­mingle in my historie, these thinges taken out of the Authors bookes and comprised here in latin after the trewe meaning of his woordes, but more brieflie, and in fewer woordes. If any man be desirous to knowe more of this matter either lett him reade the same booke, or that litle This abridge­ment is extant in the 3. to­me of S. Bedes workes. abridgment which I drew owt of him but late.

The. 19. Chap.

THe yere of the incarnation off Christe 705. An. 705. Alfride kinge of Northumberlande dyed, the xx. yere of his rai­gne not yet fully expired. After hym sucdeded Osrede his sonne, a child but eyght yeres olde, and raigned xj. yeares. In the beginning of his raygne Hedde bysshop of the weast Sa­xons departed from this mortall life to immortal ioye: For vn­doubtedly he was a iuste man, one that lyued vpryghtlye in all pointes leke a good bishoppe, and preached sincerely le­ke a trewe pastour, and that more of the loue of vertue natu­rally [Page] graffyd in him, then of any instructours by often rea­dinge taught him. Furthermore, the reuerend father and wor­thy prelate Pechtehlme, (of whom we must speake hereafter in place where he shall be mentioned) who being but yet a deacon and younge monke, liued familiarly a longe time with his suc­cessour Aldethelme, was wounte to tell vs that in the place whe­re the said Hedde died, for reward of his holy life many great miracles and cures were don: and that men of the same prouin­ce vsed commonly to carry away dust from thence and min­gle it with water for such as were deseased and sicke: that also the drinking and sprinckling of the same did cure many sicke men and beastes also. By which occasion for often carying a­way of the sacred dust a great deepe pitt was made there. After his death, that bisshopprick was diuided into ij. dioceses. The one was geuen to Daniell, which he keapeth at this present: the other to Aldethelme, where he ruled the people very painefully for iiij. yeares. They were borhe lerned men skilfull in holy scripture and all ecclesiastical doctrine. Aldethelme, when he was priest, and yet but Abbot of the monastery of In the borders of VVils­here. Mailsbury wrote by the commaundement of the whole Synode of his countrye a booke against the errour of the Britons, for not ke­ping the fest of Easter in his dewe time, and doing many thin­ges besides, contrary to the trewe obseruation and vnite of the church. By reading of the same book he reduced many Brytōs subiect at that time to the Weastsaxons, to the catholike solem­nisation of the feast of Easter. He wrote also a notable booke of virginitie, bothe in longe verse and prose, with doble paines, folowing the example of Sedulius. He set forth also many o­ther workes. For he was notably well lerned, very fine and elo­quent in his talke, and for knowledge as well in liberall scien­ces, as in diuinite to be had in admiration. After his death For­there was made bishop in his place a man also much conuersant in holy scripture. These ij. hauing the gouuernaunce and who­le [Page 175] rule of that diocese, The dio­ceses of Sussex and Hāp­shere diui­ded. it was determined by a decree in the Sy­node, that the prouince of South Saxons, which to that pre­sent day appertained to the diocesse of Winchester, where Da­niel was bisshoppe, should haue a see and bishopp of their owne seuerally. Celse foū ded by Eadbert the first bishop of Celse in Sussex by Chiche­ster. Whereuppon Eadberte Abbot in the monasterie off that blessed bishoppe VVilfride was made and consecrated first bisshopp of that diocese. After his death, Ceolla toke the bisshop­pricke vppon him: Who not past iij. or iiij. yeares past departing this life, the see to this day is vacant.

The 20. Chap.

THe iiij. yeare of Osredes raigne, king Coenrede which kept the soueraintie in the countrie of Marshes ho­nourably for a tyme, did more honourably forsake it, and all his dominions. For vnder Constantine the Pope he went to Rome, and receiuing there the tonsure and habitt of a religious man, at the Apostles toumbes continued in praying, fasting, and dealing of almes vntill his dying daye. Vnto this noble prince Coenrede, succeded kinge Edilredes son, which E­dildred had the gouuernement of the same realme before him. There went with him also to Rome Sigheres sonn king of the east Saxons called Offa, (whome we mentioned before) a prin­cely, and beautefull gentleman, and then in his first flowres and much desired of his subiectes to remaine and rule among them. But he moued with leke deuotion and zeale as the other prince was, forsoke his ladye, his landes, his kinsfolke, and countrie for Christes sake, and the ghospell: that in this world he might receiue an hundred folde and in the world to come life euerlasting with Christ. When he came to the holy places att Rome, he also was shoren into religion, in the which he passed the rest of his life, and came to the vision of the blessed Apo­stles [Page] in heauen, as he had longe desired before. The very selfe same yere that these ij. princes went out of Britannie, a worthy prelate and notable bishopp, called VVilfride, died the xlv. yeare after he had ben made bisshoppe, in the territory, cal­led Wundale. And his body well chested, was caried to the mo­nastery of Rhippon wher he had before liued, and with al ho­nour, and solemnitie worthy for so noble a bishopp was buried in Saincte Peters church at Rhyppon: Lib. 3. cap. 52. Of whose life and beha­hauiour let vs brieflly make mention what things were done returning as it were backe againe to that we haue spokē before.

This Wilfride being but a childe was of such towardnesse and good nature, The lyfe of bishop VVilfrid the Apo­stle of Sussex. induced with so many goodly qualities, of such modest and honest behauiour in all pointes, that all the elders and auncients did with a speciall good loue reuerence him. After he was xiiij. yere olde, he more estemed a monasti­call, and solitarie lyfe, than all secular and wordly wealth. The which thing when he had communicated with his father (for his mother was departed to the mercy of God) he gladly con­descended to his holly requestes and godly desires, and exhor­ted him to persiste in that godly purpose, Holy Ilond. which he had enten­ded. Hereuppon he came to the isle Lindisfarne and there attē ­ding vpō the monks, he diligētly lerned, and gladly practised, al pointes of chastity, and godlinesse required in a solitarie and religious man. And because he had a goodly pregnant witt he lerned spedely psalmes and certain other bookes of prayers, being not yet shoren in or professed, but well garnished with those vertues, which far surmounted the outward profession to witt of humility and obedience. For the which he was wel loued and estemed bothe of the elders, and also of his equals. When he had serued God certaine yeares in that monastery he perceaued by litle and litle being growen in iudgement (as a wife younge man that could quickly fore see) the waye of trewe religion and vertue taught by the Scotts not to be alto­gether [Page 176] perfecte. Whereuppon he fully determined to make a voyage to Rome, only to see what ri [...]es and ceremonies were obserued there, as well of secular priestes as of religious per­sonnes. The which determination of his, after notice geuen to his Bretherne by preuy conference, eche man did well com­mēd it, and persuaded him to go forward in his good purpose. Incontinent coming to Quene Eamflede (who knew him wel, and by whose counsell and cōmendation he was receaued into that monastery) declared to her hyghnesse that he had an ear­nest and feruent desyre to visit the monuments of the holy Apostles. The Quene much delited with the younge mans good purpose and zele, sent him to Caunterbury to kinge Ercombert which was her vncles sonne requiring that it might please his highnesse to send him honorably to Rome: at what time Honorius one of the blessed Pope Gregories schollers, a man profoundly lerned in holy scripture, was Archebishop there. When this younge man lackinge nor good courage, nor lyuely sprite, had tarried there a space, and employed his dili­gence to lerne and commit to memory, that which he ouer­loked, there repaired thither an other younge gentilman who­se name was Bishop, and Christen name Benet, one of the nobles of Englande, desyrours to go to Rome, of whom I ha­ue mentioned before. The kinge committed VVilfride to this younge gentilman and his company, with chardge that he shuld conduct him safe to Rome. When they came to Lyons in Fraunce, VVilfrid was stayd there by Dalphine, bishop of that city. The gentleman went on his iourney to Rome. The de­light and pleasure, which the bishop had in VVilfrides wyse tal­ke, aminable continaunce, ioly actituity, and graue inuention, was the occasion why he was staied there. For that cause also he gaue him, and all his company frendfull intertainement as long as they continued there: and furder offred him the gouer­nement of a greate parte of Fraunce, the mariadge of his [Page] brothers daughter, (whiche was yet in the flower of her virginity,) brefely to adopte him for his heyr, if he wolde make his abode there. But he rendring lowly and harty thankes for so great courtesy and gentilnesse, that the bishop vouchsafed to shew vnto him being but a straunger, answered, that he was fully determined to an other conuersation and trade of lyffe: and therfore had forsaken his country, and taken this iourney to Rome. The which when the bishop heard, he sent him to Rome, with a guide to conducte him in the waye, and gaue him mony sufficient to beare his chardges, desyringe that at his returne he wolde remember to take his house by the waye. VVilfride with in fewe dayes after cominge to Rome, and oc­cypuing him selfe in daily contemplation of heauenly thinges, according to his first determination fel acquainted with a no­table holy and lerned man called Boniface, who was Archedea­con, and one of the Apostolike Popes counsellers. By whose instruction he lerned orderly the foure bookes of the Gospell, and the trewe counte of Easter, and many other godly lessons commodious and profitable to vnderstande the orders and disciplines of the churche, which he could not attaine vnto in his owne country. And when he had passed certaine mone­thes there, in godly exercise and study, he returned to Dalfine againe in Fraunce, and after he had tarried with him iij. yea­res, he toke the inferiour orders of the bishop, and was so en­tierly loued of him that the bishoppe fully determined to ma­ke him his successour. But by cruel death he was preuented and VVilfride reserued to a bishoprike in his owne natyue country, England. For Brunechild Quene of Fraunce sent a power, and commaunded the bishop to be put to death: whom VVilfride his chappellain folowed to the place of execution, desyring to die with him, albeit the bishop did vtterly forbid him. But whē the executioners knew, he was a stranger and an English man borne, they spared him, and wold not put him to death, [Page 177] with the bishop. Wereuppon returning to England he was brought to be in frendship and amity with kinge Aldfride. Who leke a good Prince had lerned to folow and reuerence the general ordinaunces and rules of the catholike church. And for that he perceaued this VVilfride to be Catholique, he gaue him streytwayes a Lordshippe, of x. tenements in Stan­ford: and within a while after a monastery with xxx. tene­ments in Rhippon: which he had geuē but late to build an Ab­bay forsuch as folowed the Scottes: but because they being put to liberty and choise, had rather departe thence then to receiue the trewe and Catholique celebration of the feast of Easter, and other canonicall rites and ceremonies after the custome of the church of Rome, and see Apostolike, he gaue it to him, whome he sawe better qualified both for lerninge and for ver­tue. The same time in the very selfe same monastery he was made priest by Agilbert bishop of The countre about Salisbury Geuisse (of whom we spake before) at the instaunce of the Kinge, moste earnestly requi­ringe that so lerned a man shuld cōtinually follow his Courte, and especially be his teacher and preacher. Whome not longe after when the Scottes secte was disclosed (as is a fore said) and vtterly abandoned, he sent to Fraunce by the counsell and ad­uise of his father Oswin, when he was but xxx. yeres of age to be consecrated and made bishop by Agilbert then bishop of Paris. With whom xj. other bishopps assemblinge them selfes to con­secrate hym, did their dewty in that behalfe very honorably with all solemnities. But while he was yet beyonde the seas, Ceadda, Lib. 3. cap. 28. a godly and vertuous man (as it is aboue mentioned) was consecrated byshop of yorke, at the commaundement of King Oswin. Who hauing gouerned the churche iij. yeares de­parted thence, and toke the cure and charge of Lesting Abbay. After him VVilfrid toke vphōim the bishoprick of al Northū ­berland. Who afterwarde in the raigne of Kinge Ecgfride, Lib. 4. cap. 12. was depriued of his bisshopricke, and others consecrated and put in [Page] his place, of whome we made mention before. But when he had taken shipp to go to Rome, and pleade his cause before the Apostolike pope he was dryuen by a Sowthweast winde into Freslande, where he was honorably receaued as well of the rude and barbarous people, as of the Kinge Aldgiste. Where he pre­ached also vnto them Christ and his ghospell, conuerting ma­ny thousandes to the faith, and with baptisme wasshing away their sinnes. Whereby he layed the fundation of Chri­stes ghospell in those countries, which the Reuerend father and holy byshopp VVilbrord perfited and finyshed afterward. But when he had passed ouer a winter with this people newly conuerted to Christe, he went forwarde his iourny to Rome. When his cause was debated to and fro, in the presence of Pope Agatho, and many other bishopps, he was founde in processe by all their iudgementes to haue bene most vniustly accused, and best worthy of that bishopprick. At what time the same Aga­tho gathering a Synode at Rome of a 125. byshopps against such heretikes as held the opinion, The he­resie of the mo­nothelites condem­ned. that there was but one will and one operation in our Sauiour Christe, commaunded VVilfride also to repaire thither. And when he came he willed him to declare his faith and the faith of the countrie from whence he came, sittinge amongest the other bishops: Wherin when he and his country was founde to be Catholique, it pleased them amongest other things to haue this also put in the Actes of the decrees, The See Aposto­lique. the tenour wherof foloweth. VVilfride the vertuous bishop of yorke, and appealinge to the see Apostolique for his cause, and by that full authoritie absolued as well from certaine complaints laied to his chardge, as all other vncertaine quarels, and sitting in iudgement in the felowship of a 125. bishopps in this present Synod, hath confessed, for al the north partes of the isles of Englande and Irelande, whiche ar inhabited with En­glishe men, Britons, Scottes, and Pictes, the trewe and catholike faith, and confirmed the same with his subscription. After his [Page 178] returne to Britanny againe, Bishopp VVilfride the Apo­stle of Sussex. he conuerted the South saxons frō idolatrye and superstition to Christes trewe faith and religion. In the isle of Wight also he apointed certain to preach the word of God: and the seconde yere of kinge Aldfrides raigne, who had the soueraintye next after Ecgfride, receaued his see and bi­shoprick againe, at the instaunt request of the kinge. But fyue yeres after he was accused of the same king, and many other bi­shopps, and depriued againe of his bishopricke. Wherein vpon repairing againe to Rome, and obtaining lycence to pleade in his owne defence before his accusers, Pope Iohn and many o­ther byshopps sittinge in iudgment, it was by their diffynitiue sentence concluded, that in some parte his accusers hadd falsly forged these malycious surmises against him. The Pope also wrote letters to the kinges of England Edilrede and Alfride re­quiringe them to see him restored to his bishopricke againe, be­cause he was vniustly condemned. The reading of the decrees concluded in the fore said Synod assembled by Pope Agatho of blessed memory, kept but of late when he hym selfe was pre­sent in the cytie and resident amongest other bishops, did much furder his cause. For when the Actes of the Synode, as occasion was moued, were openly read ij. or iij. dayes before the nobyli­tie and greate assembles of people, by the popes commaunde­ment, the protonotarie coming to that place where it was writ­ten, Wilfride the vertuous bishopp of yorke appealing to the see Apostolique for his cause, and by that ful authoritie absol­ued as well from certaine thinges layed to his chardges, as all o­ther vncertaine quarells &c. As we sayed before, these wordes being read euery man was astonned and the protonotary cea­sing, eche man inquired off other, what manner of man thys bysshopp VVilfride was. Then Bonyface a counseller to the Pope, and many other whiche sawe hym there in Pope Aga­tho his tyme, made answere and sayd. He is the bishop which was accused of his owne cuntry men, and came to Rome to be [Page] iudged by the see Apostolik, euen the very same which of late coming hither for the false accusations of his aduersaries, was iudged giltlesse and innocent by [...] Pope Agatho, after the cau­se and controuersie was well examined of bothe parties, and thought to haue ben depriued of his bishopricke against all la­we, and more than that hadd in such honour and estimation of Pope Agatho of blessed memory, that he cōmaunded him to sitt in the Synode which he assembled at Rome, as a man off a trew perfect faith and syncere minde. All these allegations be­ing heard, the Pope and all that were present sayed, that a man of such authoritie which had bene bisshoppe xl. yeares, ought not to be condemned, but once agayne dischardged and quit­ted from the false accusations and malicious surmises of his enemies, and sent home againe with honour to his countrie. With this iudgement returning towardes England, he fell so­dainly sicke, when he came to Fraunce, and was so weakened, the desease growing vppon him more and more, that he could not ryde, nor kepe his horse, but was caried in a bed by strength of his seruauntes. Being thus brought to Meldune a citye in Fraunce, he lay iiij, dayes and iiij. nights as though he had byn dead. Only declaring by a litle breath, which he drewe very fa­yntly and short, that he was a lyue. Thus continuing iiij. dayes without meate and drinke, as speachelesse, and past hearing, he rose the fifte daye, and sate vppe in his bed, as a man awaked out of a deape sleepe, and when his eyes were open, he sawe a company of his brethern aboute him, some singing, some wea­ping, and fetting a litle sigthe, asked for his chaplyn Acca. By and by he was called. Who entring into the chambre, and seing his bishoppe somewhat better amended, and able to speake, he fell downe vpon his knees, and gaue thankes to God with all the company that was present. And when they had sate toge­ther a litle while, and entred talke fearefully, of the high iudge­ments of God, the bishop commaunded al to auoide the cham­bre [Page 179] for an houre, and beganne to talke after this manner to his chaplin Acca. There appeared vnto me euen now a terrible vision, the which I wil haue thee heare, and concele withal vn­till I know knowe furder the pleasure of almighty God, what shal become of me. A certaine man clothed all in white, stode by me, saying. I am Michael the Archangell sent hither for this only purpose, to deliuer thee from daunger of death. For our Lord hathe geuen the longer tyme to lyue for the earnest pra­yers, and lamentations, which thy scholars and bretherne here haue made, and also for the intercession of the blessed virgin Marie his mother: Wherefore I say vnto the, that presently thou shalt be healed of this infirmitie and sickenesse, but yet be in a readynesse: for after iiij. yeares I will returne againe and visit the. Agayne, as sone as thou art returned to thy countrye, the greatest part of thy possessions, that haue ben taken away from the, thou shalt receiue againe, and ende thy life in tran­quillitie and peace. Vppon which comfortable wordes the bis­shoppe recouered to the greate ioye of all men, reioysing and praysing God for him. Thus going forward on his iourney he came to England. When the letters brought from the see Apo­stolique were reade, Berechtwald archebisshop and Edilrede so­metimes kinge (but then made an Abbot) receiued him gladly in fauour againe. Edilred also entreating Coenrede whom he had made kinge in his place, to come and speake with him, re­quested him to be a good and gratious Lord to the saied bis­shopp, which also he obtained. But Aldfride king of Northum­berland which would not receiue him, died within a while af­ter. By which occasion it fel out in the raigne of kinge Osred his sonne, that in a Synode assembled by the riuer Nid after greate contention and reasoning in both partes, he was recei­ued into his church and bisshopprike againe with all fauour they coulde shewe him. So iiij. yeres space, to witt to his dying daye, he liued in peace, and died the xij. daye of October in a [Page] monasterie, which he had in the prouince of Wundale vnder the gouuernement of Abbot Cudbalde. From whence by the handes of the couent he was caried to his owne monasterie in Rhyppon, and interred in the blessed Apostle S. Peter his chur­che harde by the aultar, towarde the Sowth side, as we signified before, and ouer him is written this epitaphe.

The 21. Chapter.

[Page 180] THE next yere after the death of that forsaid holy fa­ther which was the fifte of king O [...]rede his raigne, the Reuerend and worthy father Adrian Abbot, and coa­diutour to Theodore (Bishop of most blessed memory) in prea­chinge the worde of God, passed oute of this transitory lyff, and was interred in his owne monastery, in our ladyes church, the one and fourtith yeare, after he was directed from Pope Vitalian and made coadiutor to Theodore, and the 39. after he came to Englande: Of whose profounde knowledge and ler­ninge amongest other thinges, this may be a sufficient testi­mony that Albine his schollar, who had the gouernaunce of the Abbay after his decesse, was so well practised in exercise of holy scripture, that he had greate knowledge in the greeke to­unge, and did speake latin as eloquently withoute staggering or staying, as he did english, which was his naturall language. After the death of bishop VVilfride Acca his priest succeded in the bishoprik of Hagulstad, a man of a ioly courage, and hono­rable in the sight of God, and of men, who enlarged his Ca­thedrall church, dedicated in the honour of saincte Andrewe, and set forth the buildinges with diuers comely, and sightfull workes, and moreouer imployed all his diligence and ende­uour to gather together oute of all places the holy Apostles and Martirs reliques, to the ende he might in honour of them builde certaine aultars a parte by them selues in litle chapels made for the same purpose, within the precincte and walles of the same churche. Besides he sought with al possible dili­gence the histories of their martyrdome and other ecclesiasti­cal writers, and made vp a very large and worthy library. More­ouer he zelously prepared holy vessels, lightes, and other neces­saries appertaining to the better furniture and adorninge of the church of God. Againe he sent for a cunning Musician named Mabam which was taught by the successours of Pope Gregory his schollars in Canterbury, to teach him and his clergy to tune [Page] and singe. For the which purpose he kept him xij. yeares, to the ende he might partly teach them certaine verses and songes of the church which they could not yet singe, partly by his singular conninge bringe in vre againe, suche songes and tunes as for lacke of vse had ben quite, and cleane forgotten. For bishop Acca him selfe was a very cunninge Musician, wel lerned in holy scripture, sounde and perfect in the Catholique faith, expert and skilfull in all orders, rules, and disciplines of the churche, and so continued vntil it pleased God to rewarde him for his good zeale and deuotion. He was brought vp frō a childe in the most holy and vertuous prelate Bosa his clergy, then bishop of yorke, and afterward comminge to VVilfri­de vppon hope of some better lerning, spent all his time in his seruice, vntil deathe arrested him. He went with him also to Rome, and lerned many holy and necessary ordinaunces of the church, which he could not attaine vnto in his own coun­trye.

The. 22. Chapter.

THE same time Naitane kinge of the Pictes, which in­habit the Northe coaste of Britanny admonished by often meditation of holy scripture, abandonned the er­rour, which he and al his country had longe kept, touching the keping of Easter, and brought him selfe and al his subiectes to the catholike solemnising and dewe obseruation of the time of Christes resurrection. Which that he might bring to passe with lesse difficulty, and more authority, he required ayde of the Englishmen, whome he knewe to haue framed their religi­on after the counterpaine and example, of the holy church [Page 181] of Rome and sea Apostolike. For he sent ambassadoures to that Reuerend father Ceolfride (Abbot of the monastery dedi­cated to the blessed Apostles Peter and Paule, situated at the mouthe of the ryuer Were, and not farre from the riuer Tyne in a place called Now called wei­mouth in which Ab [...]by vnder this Ceol­frid S. Bede was brought vp, and li­ued al da­ies of his life. Ingiruum, where he ruled with great honour and admiration next after Benedict, of whome we haue made mention before) desyringe to receiue from him some earnest and forceable exhortation both to persuade him self and also to confute all other which wold presume to keape the fest of easter after their owne fansye and custome, and not according to the ordinaunce of Christes churche. He requested farder to haue instructions by his letters what maner of tonsure the clergy should vse. Notwithstandinge he was partly already informed in many points requisite for that purpose. With all he desired to haue some conninge and expert woork men, to builde him a churche of great stone accordinge to the man­ner of building in Rome, promising to dedicat the same in the honour of sainct Peter head and cheif of the apostles, and to folowe euermore with all his wholle realme the ordre and fas­shion of the churche of Rome and see Apostolique: so farre forthe as men not knowing the Romayns tounge and farre dis­tant from them might attaine to the knowledg thereof. Vpon sight of these letters Ceolfride muche tendring his godly pur­pose and intent, sent him such cunnyng and expert artificers, as he required, and withall letters indighted, as it foloweth. To the right honourable, and moste renouned Prince Naitane, Ceolfride A lerned letter of the Abbat Ceolfrid [...] vnto Na­itan kinge of the Peyghtes or Red­shankes. Abbat sendeth greting in our Lorde. The Catholik obseruation of holy Easter, wherein you desire to be instructed, right godly and renowned Prince, we haue gladly and diligēly endeuoured to set forth vnto you in these presents, according as of the See Apostolique we haue our selues ben informed and taught. Of whiche your zeale we thanke highly allmighty God, knowing well that when princes and Lordes of the earth [Page] do employ their study to lerne, to teache, and to obserue the truth, it is a singular benefit and speciall gift of God geuen vn­to his Churche. And most truly spake a heathen philosopher saying, that the worlde should then be happy, when either kin­ges embraced philosoply, or els philosophers might beare the Soueraynte. Now if by the philosophy of this world, know­leadg of the worlde might be hadd, where by the worlde might be beloued, how much the more ought such as are cityzens of the heauenly countre aboue, and but straungers in this worlde, desire, labour, and with all meanes possible be suppliantes to God, that the higher power and charge they beare in this world, the more they applie them selues to harken after and vnder­stande the will and pleasure of that highe Iudge, which iudgeth all, and bothe them selues obey gladly the same, and moue also all other committed vnto their charge, by their example and authoryte to fulfill and perfourme the same? To come there­fore to the matter, wherein you require to be instructed, you shall vnderstande, we haue in holy scripture iij rules sett forthe vnto vs, by the which the true and iust time of solemnising the feast of Easter is appointed, A proufe out of holy Scrip­ture, of the Ca­tholique obserua­tion off Easter. which by no authorite of man can be chaunged. Of the which rules, two were taught by God in the lawe of Moyses, the third is ioyned in the ghospell by the effecte off Christes passion, and resurrection. For the lawe off Moyses commaunded that in the first moneth of the yeare, Exodi. 12. a. 2 c. 18. and in the third weke of that moneth, that is from the fiftenth daye vntell the one and twentith, This first moneth beginneth in the first moone after the Aequi­u [...]ctium. Easter should be kept. And it was added by the institution of the Apostles out of the gho­spell, that in the same third weke, we should tary for the Son­day, and in it celebrat our Easter. This triple rule if a man di­ligently note and obserue, he shall neuer misse in the cownte of Easter. But if it be yower pleasure, to haue euery particu­lar poynte more pitthely and largely declared, it is written in Exodus, where the people of Israel ar commaunded to kepe the [Page 182] feast of Easter when they shulde be deliuered owte of Aegipte, that God said to Moyses and Aaron. Exodi. 12. a. 2. This moneth shalbe vnto yowe the begynninge of all monethes, and cheafest in the hole yere. Speake to all the children of Israel and tell them. The x. day of this moneth lett euerye man take a lambe, accordinge to their familiee and howseholde. And a litle after he saith. And you shall kepe him vntill 6 the xiiij. day of the same moneth. And all the whole multitude of Is­rael shall offer the same vp in sacrifice at the euening. By the which wordes it is euidēt, that in the obseruation of Easter, though the fourtenth day of the first moneth be mentioned, yet it is not so mentioned that on that day Easter should be kept, but in the e­uening of that daye. That is, that the lambe should be offred, when the moone is fiften dayes olde, whiche fyftenth daye off the moone, is the begynning of the third weke of the monthe. And that it is the selfe same night of the xv. daie of the moone in which God stroke the Aegiptians, and deliuered the children of Israel, it appeareth by that he saithe. Exod. 12. c. 15. Seuen dayes ye shall eate sweete bred: With which wordes also all the third weke of the first moneth is commaunded to be kept solemne and holye not only the first daye of the weke. And that we shoulde not thinke those seuen dayes to be counted from the xiiij. to the xx. he added by and by. The firste day, there shall be no leauen bred in your houses: VVhosoeuer shall eate in any of your houses any lea­uen bred, his soule shall perishe out of the companye of Israel, from the first day vntyll the vij. &c. Vntill, he saith: For in the same daye (he saith after) I will bring and conducte your hoste oute of the lan­de of Aegypte: First of all then. He called that the first day of 17 sweete bred, in the which he would conducte and bringe their hoste out of Aegipte. But it is manifest that they were not de­lyuered oute of Aegipte the xiiij. daye, when the lambe was of­fred in the euening which night was properly called the passe­ouer but the xv. daye, as it is euidently written in the booke of numbers where we reade thus. Nume. 33. a. 3. VVherefore when the children off [Page] Israel were gone from Ramesse the xv. day of the firste monethe, the nexte daye after they kepte the Passeouer with a myghty power. Er­go the seuen dayes of swete bred, in the first of the which se­uen the children of God were deliuered oute of Aegipte, must be counted (as I said before,) from the beginning of the thirde weeke, that is from the xv. of the firste moneth to the xxj. fully complete and ended. Now that the xiiij. daye is not numbred amongest these seuen, wher Easter beginneth, that which folo­weth in Exodus doth euident declare. Exod. 12. c. 17. Where after it was saied, For in the vij. daye I will delyuer thy hoste oute of the lande of Ae­gipte, it was added streytwayes. And you shall keape holy this da­ye, 18 from generation to generation after one perpetuall rite and ce­remonye. The xiiij. daye off the first moneth at the euening you shall 19 eate sweete bredd vntill the euening of the xxj. in the same moneth [...] Se­uen dayes shall no leauen bred be founde in your houses. Now who doth not plainly see, that from the xiiij. day to the xxj. be nott only seuen dayes, but also eight, yf the xiiij. day be reakoned for one. But if we will counte from the euening of the xiiij. daye to the euening of the xxi. (as the veritie of holy scripture dili­gently searched oute doth declare) we shall well perceiue, that the xiiij. daye so beginneth the feast of Easter in the euening, that all the whole weeke hath no more but vii. dayes and vij. nightes. Wherefore our proposition is proued trew, wherin we saied that Easter must be kepte in the first moneth of the yere, and the thirde weeke of that moneth. And that is in dede truly solemnised in the third weeke, the solennite where of beginneth in the euening of the xiiij. daye, and is complete and ended in the euening of the xxj. daye. Now after that Christ our trewe paschall lambe was offred vpp in sacrifice, and had made the Sondaie (called amongest the auncient writers, It is so called Act. 20. and Ioan. 20. [...]na vel prima sabbati, one of the sabothe, or firste of the sabothe) solemne and holy to vs for ioye of his resurrection, the tradition of the Apo­stles hath so put this Sounday in the feaste of Easter, that they [Page 183] fully decreed, nether to preuent the time of Easter in the olde lawe nor to diminishe any on daye, but commaunded accor­ding to the precepte geuen in the lawe, that the same first mo­nethe of the yeare, the same xiiij. daye, and the same eueninge should be expected and taried for. In which euening when it fell vppon the saboth daye, euery man should take a lambe ac­cording to their families and householdes, and offer him vpp in sacrifice at the euening. That is to saye, all christian churches through out the whole world (which all ioyned together ma­keth but one catholike church) should prepare bred and wyne, for the mysterie of the fleshe and precious bloud of that imma­culate lambe, which tooke awaye the synnes of the world, and when all lessons, prayers, The B. Sacrament is offred vp to god the father. rites and ceremonies vsed in the so­lemne feast of Easter were done, shoulde offer the same to god the father in hope of their redemption to come. For this is the selffe same night that the people of Israell were deliuered oute of Aegypte by the bloude of the lambe. This is the same night in whiche the people of God were delyuered from aeter­nall death, by Christes glorious resurrection. In the morning folowing, being Sondaye, the solemne feast of Easter should be celebrated. For that is the day, wherein our Sauiour, opened the glory of his resurrection, appearing diuers times in that one day to his disciples, to their vnspeakeable comfort and ioye. This is the first daye of the swete bread of the which clere mention is made in the Leuiticus, wher we reade thus. Leuit. 23. a. 5. The xiiij. daye of the first moneth at euening is our Lordes passeouer and the xv. day of the same his solēne feast of swete bred. vij. dayes shal ye eate sweete bred: the firste daye shall be most solemne and holye. Wherefo­re if it were possible that the soundaye might alwaies falle vp­pon the xv. daye of the firste moneth, that is to saye vpon the fifteneth day of the age of the moone, we might celebrate and keepe the feaste of Easter alwaies at one time with the olde auncient people of god as we do in one faith, albeit they differ [Page] from vs in the kinde of externall sacramentes. But becau­se the weeke dayes do not runne equally with the course off the moone, the tradition of the Apostles preached at Rome by S. Peter, and confirmed at Alexandria by the Euangelist Saint Marke his interpreter, hath decreed that when the first mo­neth is come, and the eueninge of the xiiij. daye of the same, the next sounday also should be expected and looked for from the xv. day to the one and twentyth off the same monethe. For in which so euer off those it shall be founde, Easter shal be kept in the same. And that because it appertaineth to the number of these vij. daies in which the feast of sweete bred is commaun­ded to be kept. Wherefore it cometh to passe that our Easter neuer passeth the thirde weeke of the thirde moneth, nor ouer, nor vnder: but ether it hath the whole weke, (that is to say. vij. daies of sweet bred according to the old lawe,) or at the lest so­me of them. If of all them it compryseth but one, to witt, the vij. daie which the holy scripture so highlye commendeth, say­inge. Leuit. 23. The vij. daye shalbe more solemne and hollye, and no seruil woo [...]ke shalbe done from morninge to eueninge, no man can iustly reproue vs, and say we kepe not the Ester soundaye (which we toke of the gospel) in the third weke of the first moneth apoin­ted by the lawe as we shuld do. Now thē seing the general cause which the Catholiques alleage for the obseruing of this feast of Easter, The con­trary opi­nion is re­futed. is plainly set before your eyes, the vnreasonable er­rour of those which rashly presume to passe or preuēt with out any force of necessitie the time apointed in the lawe, is mani­fest for al men to espye. For they anticipate and preuent the time appointed in the lawe without any force of necessity, which thinke that Easter day must be kepte, from the xiiij. moone of the firste moneth to the xx. of the same. For where­as they begynne the eue of that holy feast, from the eueninge of the xiij. it appereth that they appointe that day in the begin­ninge of their Easter wherof they finde no mētion in the law. [Page 184] And whereas they refuse to kepe the Easter soundaye the xxj. daye, in it appereth truly that they exclude vtterly from their solemnity that day which the law cōmaundeth to be obserued and had in memory with ioy and mirth aboue al other. And so they end their Easter after a peruerse ordre keping it somtimes altogether in the seconde weeke, but neuer in the vij. day of the third weeke. Againe they which thinke they shuld kepe Easter from the xvj. day of the saide moneth to the xxij. day roue far­re wide from the truth, and runne though an other waie, yet as farre out of the waie, as the other did, falling (as the common prouerbe sayth) in to the greate gulff, and swalloing sandes of Charibdis, while they seeke to escape the dangerous straites of Scilla. For wheras they teach, that we shulde beginne frgm the rising of the xvj. moone of the first moneth (that is from the eueninge of the xv day) it is manifest, that they vtterly seclude from their solemnity, the xiiij. day of the same moneth, which the law doth principally and before the rest commend: so that they scarse come to the eueninge at all of the xv. day in the which the people of God were deliuered out of the bondage of Aegipt, in the which our sauiour Christ delyuered the worlde from synne by sheding his precious blud, in the which he being buried, put vs in comfort and hope of resurrection and aeternall rest after deathe. And these men by occasion of their former errour, falling in to an other in punishment of the first, whereas sometimes they kepe their Easter in the xxii. day of the saied moneth, they do expressely passe the bondes of Easter commaunded in the lawe. For in the euening of that day they beginne their Easter, in which euening they ought by the lawe cleane to haue ended and finished their Easter. Againe by this meanes they make that day the first daye of Easter, which in the lawe is not mentioned at all: to wit, the first day of the fourth weeke. And both these sortes of men are deceaued not only in counting the age of the moone, but also [Page] in finding out of the first moneth. The debating of which mat­ter is more tedious and lōg, then that either it can or may be cō ­prised in an epistle. Only this I say, that the time being ones certainly knowē whē the day is as long, as the night, and the night as the day, at the spring time of the yere, it may infallibly be foū ­de, which ought to be the first moneth of the yere after the ac­cōpt [...] of the moon, and which ought to be the last. In the spring the day is as longe as the night, and so the night as long as the day after the opinion of all lerned men in the East, and speci­ally of the Aegiptians which beare the price for calculation be­fore all other Astronomers The xxj. daie of marche. the xii. calendes of Aprill, as we also haue had experience by triall of the dyall. Whatsoeuer moone therfor is at ful befor the day and night be of one lēght being xiiii. or xv. dayes olde, that mone pertaineth to the last moneth the yere befor, and therfor is not meet or conuenient for the feast of Easter. But that mone which is at full either af­ter the day and night be of one and equal lenght, or in the very pointe of that equalitie, in that doubtlesse (because it is the full moone of the first moneth) we must vnderstand that the olde aūcients wer wount to kepe Easter, and that we ought to kepe ours in leeke manner, when the Sondaie cometh. Gene. 1. That it shuld be so, this reason semeth somwhat to enforce: In Genesis it is written that God made ii. great lights the greater to rule the day, and the lesser ouer the night: or as some other transla­tion hath, the greater light was made to begynne the day and the lesser to beginne the night. Therfore as at the first begin| ning, the son rising from the full middest of the East made by that his rising, the equalite of day and night in the begin­ning of the yere: and as the moone in the very first day of the worlde the son going downe, folowed also at the full, rising in the midst of the East: so euery yere in leeke manner the first moneth of the moone must be obserued after the sa­me rate: so that she be not at the full, before the day and night [Page 185] be of one length but either on the very same day (as it was at the first creating of the worlde) or when it is paste. For if the ful mone go but one day, befor the day and night be of one length, the former reason proueth manifestly that the same mone must not be ascribed to the firste moneth of the yere, but rather to the laste of the yere that is past: and for that consideration not meete nor conuenient for the solemnisinge of Easter daye. Els in one yere we should haue ij. Easters. Now if it like yow to heare also the mysticall reason hereof, this it is. In the firste moneth of the yere, (which is called mensis nouorum, that is, the The moneth of Aprill. moneth of new springe) we are commaunded to kepe the feaste of Ester, because our hartes and mindes being renewed toward the loue of heauenly thinges, we ought to celebrate and honour the mysteries of Christes resurrection and our redem­ption. We are cōmaunded to keepe the third weeke of the same moneth, first because Christ him self promised vnto vs before the lawe, and in the time of the lawe, came in the thirde age off the worlde in the time of grace, and was made our Easter, and passeouer. Secondarely becawse he risinge from deathe the third daye after his bitter passion vpon the crosse, woulde haue that daye to be called the daye of our Lorde, Dies Dominic [...]. and all Chri­sten men to kepe the feast of Easter yearly the very same day in honour of his glorious resurrection. The thirde cawse is, be­cause we do then truely keepe this solemne feast, if we ende­uour to the vttermost of our power to make our passeouer (that is to saye ower passage owte of this wordle to God the fa­ther) with the triple knot of faith, hope, and charytie. After theequalite of the daye and night we are commaunded yet to tary for the full moone of the moneth in which Easter falleth, to thend that first the sonne may make the day longer then the night, and afterward the moone also may appeare to the world in her full light, to signifie vnto vs, that the son of righteous­nesse, in whose beames is our saluation, that is to sayour Lorde [Page] Iesus Christe by the victory and triumphe which he had in his resurrection, hath ouercomed the darknesse of deathe, and so a­scendinge to heauen hath replenished his churche: (whiche is ofte signified by the moone) with the inwarde light of his grace, by sendinge downe the goly ghoste. The which ordre of ower saluation the prophete beholdinge, said, Eleuatus est sol & luna stetit in ordine sno. The sonne is lyfted vppe, and the moone stode in her ordre. They therefore which contendeth that the full moone of the moneth in which Easter should fall may come before the Son maketh the daye and night of equall length, as they disagree in the celebration of most high and gre­ate misteries from the doctrine of holy scripture, so they seme well to agree with them, which trust to be saued with owt the preuenting grace of Christe. He mea­neth the Pelagians Which in dede presume to teache that man myght haue had perfecte iustification, though Christ the trewe lyght had neuer ouercomed the blyndnesse off the world with his painefull death and glorious resurrection. To conclude therefore, we about the equinoctiall springe, when the day and night be of one length, and when the full moone of the firste moneth orderly folowing the same (that is to saye) after the xiiij daye of the said moneth is fully expired (the ob­seruation of all which tymes is commaunded in the lawe) do expecte yet in that thirde weeke (accordinge as in the ghospel we lerne) the next Sonday folowing, and then we keepe the so­lemne feaste of Ester: And that to thende we may testyfie by ower doings, that we cellebrat not this solemnytie with the old fathers, in remembraunce that the children off Israel had the harde yoke of bondage shaken from their neckes in Aegipte, but that we woorshipp with deuoute faith, and perfecte charitie the redemption of all the world, prefigured in that deliuerance off gods old people owte of thrauldome, and fully ended in Chri­stes resurrection: to thende we may signifie that we reioyse in the assured hope of ower resurrection, which we beleue shalbe [Page 186] on the same Sonday also. This accompte of Easter, which we haue here declared vnto you to be folowed, The in­uention of the gol­den num­ber. is comprised in the compasse of xix. yeres, which of late, that is to saye in the Apo­stles time, beganne to be obserued in the churche, especially at Rome and Aegipte, as I haue specified before. But by the in­dustry of Eusebius, who of the blessed Martyr P [...]amphilus hathe his surname, it is more playnly and distinctly set in ordre: So that, where as before the bishop of Alexandria was wonte eue­ry yeare to send abrod to euery particular church the true time of the Easter that yeare to be obserued, now from hence forth the course of the full moone being brought in to this order, and certainly tried out, euery church by itselfe can finde it without failing. This counte of Easter (so distincted by Eusebius) Theophilus bishop of Alexandria made to serue for one hundred yeres, at the request of Theodosius the Emperour. Cyril his suc­cessour made it for 95. yeres more, comprising it in v. circles of the saied compasse of 19. yeares. After whome Dionisius the yownger added as many circles in leeke ordre and style whiche reached euen to ouer tyme. The which now approching nigh to the date and terme prefixed, there is nowe adayes, such store of calculatours, that in our churches through owte all En­gland there be many, which can by the olde preceptes of the Aegiptians, (which they haue lerned and commit­ted to memory) extende and drawe forthe the circle and course of Easter, in to as many yeares, as them listeth, euen to the numbre of 532. yeares. Which number of yeares being expired, all that appertaineth to the course of the son, moone, moneth and weke returneth into the same ordre it did before. The calculation or directory of which time, we ha­ue not at this present sent vnto you, because demaunding on­ly to be instructed of the reason and cause of this time of Ea­ster, it semeth you are allready informed of the time it selfe. Hauing now hetherto brefly and compendiously spoken con­cerning [Page] the dew obseruation of Easter, accordinge to yower highnesse requeste, we exhorte you most humbly to prouide that your clergy haue the same tonsure which the church doth receiue and vse as most agreable to the Christian faith: wherof you required also our letters. We know right wel that the Apo­stles were not shauen all after one sorte. Neither now the who­le catholique church as it agreeth in one faith, one hope, and one charite towardes God, so vseth also one and the self same order of tonsure. Againe that we may consider the time befor vs, to wit, the time of the holy patriarches, Iob a perfect pat­terne of patience, when his tribulation and aduersite beganne, shore his head. Wherby we learne that in time of prosperity he was accustomed to lett his heare growe. Yet Ioseph a trewe teacher and practiser of chastity, humility, piety and al other vertues, is written to haue bene shauen, when he came out of preson. Wherby it appeareth that in prison for the tyme of his induraunce he was wounte to remaine with longe heare nor clipte nor shorne. Lo here two vertuous and godly men who inwardly in hart and mind wer one, shewed yet in outward behauiour some diuersite and contrariete. But though we may boldly saye that the diuersite of ecclesiasticall tonsure hurteth nothing at all such as haue a pure faith in God, and perfecte charitie towarde their neighbour, especially seing we reade no controuersie betwene the catholike writers, touching the dif­ferēce and diuersitie of shauing, as ther hathe bene for the cele­bration of Easter, yet notwithstanding amongest all kynde off tonsures which we finde to haue ben vsed or in the church, or vniuersally amongest all other men, I may well saye, that none is rather to be folowed and receaued of vs, than the very same, which he ware on his head, to whom Christ saied after he had confessed him to be the sonne of God. Matt. 16. Thou arte Peter, and vp­pon this rocke I will builde my churche, and hell gates shall not pre­uaile against it. To the will I geue the kayes of the kingdome of hea­uen. [Page 187] And contrarywise we may well beleue, that none is more to be abhorred and detested of all faithfull men, than that whi­che he had to whom desiring to bye the grace and gifte of the holye ghoste with monie, saincte Peter saied. Act. 8. Thy mony perishe with the, because thou thinkest the gifte of God may be obtained with monye. There is no part, nor felowship for thee in the ministerye of this worde. And truly we are not shauen or clipte rounde for that consideration onely, that saincte Peter was so shauen. But be­cause he was so shauen in the remembraunce of Christes pas­sion, therefore we also desiring to be saued by the merites off the same passion, do beare vppon the toppe of our crowne, (beinge the highest parte of our bodye) the signe of Christes passion as Peter dyd. For as euery congregation of faithfull men which by the death of him that quickeneth and relyueth them, is made in very dede a holy congregation, commonly accustometh to beare the signe of the crosse in their forhead, that by the diuine power of the same they may be defēded from all assaultes of the deuill, They did beare the signe of the cross [...] in their so rehead which v­sed to ble [...] se them selues the­rewith. and may by often remembraunce and admonition of it, be instructed howe they ought to crucifie the fleshe with all her sinne and concupiscence, so in leeke manner it beho [...]eth them, which either being made by vowe monks, or by profession of the clergy, do binde them selfes more streytly with the bridle of continency for Chistes sake, to beare in their head by clipping, the fourme of a crowne, as our mercifull Sa­uiour caried vppon his precious head, at the tyme of his pas­sion a crowne of thorne, to the entent he might thereby carie yea and carie awaye the thornes and briers of our sinnes. To the end also they may protest vnto the worlde, e [...]en by their open head, that they are ready and gladde to suffer all moc­kery, irrision, and obloquy for his sake. Last of all to testifie, that they looke for the crowne of aeternall glorie, which God hath promised to all that loue him, and that for the purcha­sing of this, they contemne all wordly shame and wanton we­althe. [Page] But touching that fassion of shauinge which Symon Ma­gus ennemye of Christes faith vsed, who dothe not euen strey­te at the beginning detest and abhorre it with all his magyke? Which to outwarde sight semeth to haue the leeknesse of a crowne in the ouermost parte off the head, but when a man cometh nere and beholdeth the hinder parte, he shall finde that which semed to be a crowne, to come very short thereof. And truly such manner as it is voide of Christian considerations, so for Symons secte it is very conuenient. Who in dede by their simoniacall hypocrisie seme in this life to certain deceiued per­sons worthy the glorye of euerlasting ioye, but in the lyfe whi­che foloweth the dissolution of this bodye, ar not only depry­ued of all hope of the crowne of glorie, but (which is more) are condemned to euerlasting tormentes and payne. And here tuly I would not your highnes shoulde thinke that I pro­sequute and debate this matter so largely, as though I iudged them worthy to be condemned which vse this manner of sha­uinge, yff they tender in hart and dede the vnytie of Christes catholique churche. Nay I boldly protest, and affirme that ma­ny of them haue bene vertuous and holy men. Of the which Adamannus, priest and Abbot of the Columbines is one. To whom amongest all other thinges, when he was sent in emba­sie, for his owne countrie to kinge Alfride, and as he passed was desyrous to see our monasterie, and shewed in his behauiour and talke, much wisdome, humilitye, and godlynesse, I saied these wordes vnto him. I beseke you good brother. Why do you, beleuing that you shall passe hence to a crowne of lyfe that hath no ende, weare in your head the proportiō and four­me of a crowne, which hath an ende, seming in behauiour to be contrary to your faith? And if you seke the felowshipp off S. Peter, why do you follow that manner of shauing, which he v­sed whom S. Peter did ex communicate and deliuer to the de­uil, and do not rather shewe that you loue entierly with al your [Page 188] harte his habite, with whom you desire to lyue in eternall blys­se? Knowe you for a suerty my derely beloued brother (quoth he) that albeit I vse the same fasshion of shauing which Symon Magus did after the custome and manner of my country, yet I vtterly detest and abandone the vnfaithfulnesse and infidelyty of Symō Magus and desire with al my hart to follow the step­pes of the most blessed head of the Apostles S. Peter so farre for­the as my poore habilitie wil serue. To that I replyed and saied. I beleue it is so in very dede. Yet it may be a more manifest de­claratiō, that you embrace euen frō the bottom of your hart al that the holy Apostle Peter taught, if you kepe that outwardly which you knew was vsed of him generally. For I thinke your wisdō do easely iudge it most conuenient vtterly to seclude frō your presence and face (dedicated to God) the habit, proportiō, and figure of his coūtinaunce, whō you abhorte with all harte, and minde. And contrariwise as you desyre to folow his steps and counsell, whome you looke to haue as a patrone before God the father, so it besemeth you to follow his outward beha­uiour. This for that time I spoke to Adamanus. Who after well declared how much he had profited by seinge the ordinaunces and rules of our churche. For after his returne to Scotland he reduced by his preaching many of the same cuntry, to the ca­tholique obseruation of Easter. Albeit he coulde not reduce the monkes that liued in the Iland Hij (where he was Abbat) thereto as yet. He thought also to redresse the māner of eccle­siasticall tonsure amongst them, if his authority could haue preuailed. And I nowe also (most puissant prince) do exhorte you to endeuour with all the country, where the kinge of kin­ges, and lorde of lordes, hathe geuen you the souerainte, to obserue and kepe all that agreeth with the vnity of Christes catholike and Apostolike church. So it will come to passe, that after you haue had dominion and rule here vpon earth, the primat and head of the blessed Apostles will gladly open to you [Page] and yowers the gates of heauen to rest with the holy angells, and other dere frēdes of God. The grace of God, of our Euer­lasting kinge and lord preserue you (most derely beloued son­ne in Christe) and graunte you longe prosperous raigne to our quietnesse and peace. When this epistle was reade in the presence of kinge Naitane, with many other lerned men besi­des, being truly translated into the kinges natiue tounge, by them which did well vnderstande it, he much reioysed at that exhortation as some make reporte: euen so much that rising from the place where he and many of the nobility were sate, he fell downe vppon his knees, and gaue God thankes, that he had deserued to receiue such a benefit out of Englande. And treuly, saied he, I knewe before that this was the trewe celebra­tion and kepinge of Easter: but nowe I do so well knowe the cause and reason, why it shuld be so obserued, that me thinketh I had no knowledg of it at all before: wherfore I professe and openly protest before you all, that ar here present, that from henceforth I and all my people, wil kepe the feast of Easter at the time which is here described. I thinke it good also that all priests and religious men in my realme ought to receaue this kinde and manner of shauing, which we haue heard to be very reasonable. And without any furder delaye by his princely au­thority he performed that which he spoke. For forthwith the accompte of xix. yeres, This ac­compt is now cal­led the golden numbre. were sent abrode by a publique edicte, to be copied oute, lerned, and obserued through out al the pro­uinces of the Pictes: the erroneous accomptes of 84. yeres alto­gether blotted oute. All priestes and religious men had their heads shauen rounde after the trew shape a [...]d figure of a crowne. And all the whole country being well reformed, was glad that they were reduced now to the discipline and ordre of saincte Peter, (primate and head of the Apostles) and com­mitted as though it were to his patronage and protection.

The 23. Chapter.

NOt longe after the monkes of Scotland which inhabitt the island Hij with al other monasteries vnder their iu­risdiction were brought by gods great prouidence to the canonicall obseruation of Easter, and ryght manner of ec­clesiasticall tonsure. For the yere after Christes incarnation, 716. An. 716. when Coenrede toke the gouuernaunce and souerayntye off Northumberlande after Osrede was slayne, the derely beloued of God and honourably of me to be named, the Father and priest Ecgbert cominge vnto them owt of Irelande was honourably receiued and ioyfully intertayned of them. This Ecgbert beinge diligently heard of thē as one that had a singular good grace in preachinge and that practised in lyfe with much deuotiō, which he taught openly in their congregation, dyd chaunge by godly exhortations and aduertisements the olde tradition of their fo­refathers. Of whom we may verifie that saying of the Apostle, Rom. 10. Aemulationem dei habebant sed non secundum scientiam. They had an earnest desyre to folow God, but not accordinge to know­leadge. And he taught thē by one appointed compasse (which shoulde be perpetuall) to kepe the chefe and princypall feast af­ter the Catholique churches institution, and manner of the Apostles. The which appeareth to be done to by the great good­nesse and infinit mercy of God: that because the countre which had the knowleadge of God, and his holy worde dyd freely and gladly communicate the same to englishmen, shoulde them sel­ues afterward come to a more perfect trade of life, then they had before by the helpe and instruction of Englishmen also, now associated and allied vnto them. As contrary wise the Bri­tons which woulde not ones open their mouthe to teache the Englishmen the knowleadge of Christ, which they had before receiued, are nowe hardned in blindnesse, and halte allwaies from the right waie of truthe, neither vsing the ecclesiasticall [Page] tonsure after dew maner, neither celebrating the solemne feste of Easter in the societe of the Catholike church. Whereas now all Englishmen are established in the faith, and perfectly instru­cted in all pointes of Catholike religion. The monkes of the Iland Hij in Scotland receiued at the preaching of the lerned father Ecgbert, the Catholike rites and customes, vnder their Abbat Dumchad, about 80. yeares after they sent Bishopp Aidan to preache the faith to Englishmen. This man of God Ecgbert remained in that Ilande xiij. yeres, which he had now as though it were newly and first consecrated vnto Christ by reducing it to the Catholike vnite and societe. The same good father in the yere of our Lorde. An. 728. 728. vpon Easter daye, which then fell v­pon the xxiiij. of Aprill, after he had that day saied Masse in re­membraunce of our Lordes resurrection, departed this worlde, and finished that day that ioyfull festiuite, with our Lorde and all the blessed company in heauen, which he had begonne with his brethern euen that day by him reduced to the Catholique vnite. And truly the prouidence of God herein was wonder­full, that that Reuerent father should passe out of this worlde to the Father, not only vpō an Easter day, but also vpō that Easter day which was the first Easter after the Catholike order cele­brated in that place. The brethern therefore reioysed, bothe for the certaine and Catholike obseruation of Easter then lerned, and also to see their teacher and master that time also to passe to God, to be there their patrone and intercessour. The good father also reioysed that he liued here so longe, vntell he might see presently his scholers to celebrat with him that Easter, whi­che euer before they shunned and abhorred. So this most reue­rend Father being nowe certainly assured of their vndoubted amendment, reioysed to see that day of our Lorde: He sawe it, I saie, and reioysed.

The. 24. Chap.

[Page 190] THE yeare of Christes incarnation 725. which was the vij, off Osric kinge of Northumberlandes raygne, An. 725. Vic­bert Ecgbertes sonne kinge of kent passed oute of this transitorie lyfe the xxiij. of Aprill leauing iij. sonnes, Edilbert, Eadbert, and Aldric, heires of his kingdome, whiche he hadd gouuerned. 34. yeares and a halffe. After his death the next yeare folowing Tobias bishoppe of Rochester died, a man certainly well lerned (as I mentioned before), for he was scholler to ij. Masters of most blessed memory: Archebishop­pe Theodore, and Abbat Adrian. By which occasion beside his knowledge in diuinitie, and all other sciences, he so perfectly lerned the greeke tounge, and the Latyn, that he had them as perfecte and familiar, as his owne propre language. He is bu­ried in a litle chappel of saincte Paule whiche he builded in S. Andrewes churche, for a toumbe and place of buriall after his deathe. After him Aldwulff succeded in the bishoppricke, and was consecrated by Berthwalde the Archebishoppe. The yeare of our Lorde An. 729. 729. appeared ij. greate blasinge starres ab­oute the sonne makinge all that behelde them maruelously a­fraied. For one went before the sonne euery morninge, the o­ther appeared in the eueninge, streyt after the sonne was dow­ne, presaging as it were, to the east and weast some greate des­truction. Or, if you wil saie, one appeared before daye, the other before night, that by bothe the saied tymes they myght signi­fie diuerse miseries to hange ouer mens heads. They helde vp a fyer brande, towarde the Northe, ready as it were to set all a fyer. They appeared in Ianuarye, and continued almoste ij. weekes. At what time the Saracenes wasted and spoiled Fraun­ce with much murder, and bloudshed. Who not longe after were iustly punished in the same countree for their spoyling. The same yeare that the holy and good father Ecgbert died as we saied before on Easter, streyt after Easter king Osric hauin­ge the Souerainte in Northumberlande departed out [...] of this [Page] lyfe the 9. off Maye, after that he had appointed Ceolwulff bro­ther to kinge Coenrede his predecessour, to be his successour in the kingedome, hauing raigned xj. yeares. The beginning and processe of whose raigne is so full of troubles [...] hath had such di­uerse successe of thinges contrary one to the other, that we can not yet well tell what may be written of them, nor what ende euery thinge will haue. The yeare of our Lorde 731. An. 731. Archebis­shoppe Berthwalde worne oute with olde age died the 8. of Ia­nuary 37. yeares, 6. moneths and xiiij. daies after he had ben bis­shoppe. In his place the same yeare Tacwine of the prouince off the Marshes, was made archebisshop a longe time after he had bene prieste in the monastery of Bruiden: He was consecrated in Caunterbury by the reuerend fathers, Daniel bishop of Win­chester, Ingualde bishoppe of London, Alduine bishoppe of Lichfelde, and Aldwulff bishoppe of Rochester, the x. of Iune, beinge the soundaye a man certes notable for his godlynesse and wisedome, and well conuersaunt in holy scriptures. Whe­refore at this present Tacwine and Aldwulff are bishoppes of kent, Ingualde of the east Saxons, Eadbert and Hadulac of the east english. Daniel and Forthere of the Weast Saxons, Aldwine of the Marshes and VValstode of them which dwell beyonde the ryuer Seuerne towarde the Weast. VVilfrid of the Of Yor­ke. Viccij. Cymbert of Of holy Iland and al Northū berland. Lindisfarne. The isle of Wight is vnder the iurisdi­ction of Daniel bishop of Winchester. The prouince off the Sowthsaxons continuinge certaine yeares without a bishoppe is gouuerned of the bishoppe of the Westsaxons in suche cases as the bishoppes helpe is necessarye. Al these prouinces, and o­thers of the south euē to Humber with their kinges are in sub­iection and owe homage to Edilbalde kinge of the Marshes. But of Northumberlande where Ceolwulff is kinge, there ar but iiij. bishops, Wilfride of Yorke, Edilwalde of Lindisfarne, Acca of Hagulstalde, Pethchelme of Whitchurch which being made a bishopps see of late, when the faithfull people beganne to mul­tiplie, [Page 191] hath now this Pechthelme for their first bishop. The Pictes also at this time are in leage with the Englishemen and in vni­te with the catholike church. The Scottes which inhabitt Bry­tannye content to keape their owne lymittes and bordres, wor­ke no treason towardes England. The Britons, albeit for the most parte, euen of pryuie malice and grudge they maligne the Englishmen, and impugne with their lewde manner the ty­me of Easter ordained by the catholique churche, yet the allmightye power off God, and man resistinge their ma­lyce, they can haue their purpose in neither off them. For thoughe they are in some parte free, yet for the more parte they are insubiection to englishmen. And now all warre and tumult ceasing, all thinges being brought to an vnity and con­corde, many in Northumberlande as well noble men, as poore, layinge away al armour and practise of chiualry become both they and their children religious men. Which what suc­cesse it is leeke to haue, al the posterity shal see. Thus for this present standeth the whole state of Britanny. The yere sence the English men came into Britanny 285. and 733. sence the incarnation of Christe: In whose raigne let the earth alwaies reioyse. And seing Britanny taketh ioye and comfort now in his faith, let many ilandes be glad, and sing praise to the remem­braunce of his holy name.