History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 7 · Chapter 4
CHAP. IV. Of BRITAIN.
1. THe Papiſhes do brag, that the Roman Church is the Mother of all The Roman Church is the Mother of all other Churches.Churches; and that all Countries who ever believed in Chriſt, were firſt converted to her faith; by ſuch as were preciſely ſent, or at leaſt had their authority from the Pope, who lived in the time in which they were converted. This (ſay they) is ſo openly ſet down, in the Hiſtory of the firſt converſion of every Country; as no Proteſtant, were he never ſo impudent, can without bluſhing deny it. So ſpeaketh Thomas Hill, a Doctour of Doway, in his 4. reaſon Of his Catholick Religion. If the like lies were not frequent amongſt them, it may ſeem a wonder how men can be ſo impudent, if they but read the Acts of the Apoſtles, where we have a converſion of Nations, without the mention of a Church at Rome: And the like may be ſaid, if they had read the Recognitions of Clemens, whom ſome call the firſt Biſhop of Rome; and ſome call him the ſecond, and ſome the third; all theſe Books are concerning the converſion of Nations; and yet in them, is little or nothing of a Church in Rome, till he came to the laſt book; and neither is there one word of ſending Teachers from Rome into other Nations: ſo that many Nations were converted, before any Chriſtian Church was at Rome. Other Nations can ſhew, by whom the light of the Goſpel came unto them. But for Eſpecially not of the old Britans nor Scots.Britan (ſay they, it is clear, That Gregory the I. ſent Auguſtine, who is called, The Apoſtle of the Engliſh. And was not the Chriſtian faith in Britan before that time? Read the ſecond Apology of Athanaſius, and in the firſt page you ſhall find, that in Conſtantius time, ſome from Britan were at the great Councel in Sardeis: and in the former chapter Sect. 8. we have heard the teſtimony of Jerom, That from Jeruſalem and from Britan, the Gate of Heaven is equally patent; and in other places he mentioneth them: and 200. years before him, Tertullian againſt the Jews ſheweth, That the places of Britan, which were unacceſſible unto the Romans, were ſubject unto Chriſt. And what places theſe were, Baronius in Annal. ad an. 186. Sect. 6. teacheth, That it is certain that the Romans did poſſeſs the South part of Britan; and Adrian cauſed a Wall to be made betwixt Cart-den and Dumbarton, to be a partition between them and the Scots: But (ſaith Baronius) the Britans, who did poſſeſs what was on the North-ſide of the Wall, did often paſs over, and provoke the Romans unto Battel. In the time of Eleutherius, Biſhop of Rome, Lucius King of South Britan, was a Chriſtian; and Baronius cannot deny, but long before that, the Goſpel of Chriſt had been brought into Britan; as (ſaith he) Teſtatur Gilda ſapiens. And at the ſame time Donald, King of Scotland, was a Chriſtian: and in the daies of Diocleſian, when the perſecution was hot in the South part, many Chriſtians took their refuge into the North part, where the King Crathilint received them; and for ſafety ſent many of them into the Iſle of Man, and there builded a Church unto them, that they might ſerve God freely. It is true, the South part did change their Inhabitants; for diviſion falling amongſt them, the one party ſent for the Saxons for their aid; and theſe were Heathens, and ſubdued all the country (except that which is now called South and North Wales) and that for their prophaneneſs and contempt of Religion; as Gildas teſtifieth in a little book de excidio Britannico, which is in Bibliotheca Patr. de la Bigne tom. 5. About the year 600. Ethelbert had married Bertha (Gregory the I. lib. 9. Epiſt. 59. calleth her Aldiberga) a Chriſtian, who brought with her Lethard, a Preacher, Beda hiſt. lib. 1. cap. 25. calleth him a Biſhop; he preached in a Church at Canterbury, called Saint Martin's, that had been long time before. When Auguſtine was ſent by Gregory, and came thither; he ſtayed in the Iſle of Tenet, untill he knew the King's will. Beda ibid. By means of Bertha licence was granted, and he preached before the King. After his converſion, Auguſtine had intelligence of the Britans, and ſent unto them, and craved a meeting with them: three of them came unto him; he did ſpeak at firſt fairly, and deſired them to join with him in converſion of the Heathens. They anſwered, We have our own Biſhops, without their knowledge we may do nothing. Then by authority and procurement of the King, he inviteth them to a Synod, at a place (which from him, was called Auſtin-oke or Auſtin-gate) an. 602. Seven Biſhops, and one Arch-Biſhop prepared to go: On the way, they came to a certain Anchorite, and did ask his counſel, whether they ſhould leave their traditions, as they heard that Auguſtine did require? He anſwered, If he be a man of God, follow him. They ſay, How may we know whether he be a man of God? He anſwered, The Lord ſaith, Take my yoke upon you, and learn of me, that I am humble, and meek, and lowly in heart; therefore if the man be meek, and humble in heart; it is credible, that he beareth the yoke of Chriſt, and offereth it to be born of others; but if he be proud, it is certain, that he is not of God, nor ſhould we hear his words. They ask again, how they ſhould know whether he was proud, or not? He anſwered, Procure you, that he, and his company, be in the place of the Synod before you; and if, when ye approach, he ariſeth unto you, then ye may know, he is a ſervant of Chriſt, and hear him obediently: But if he deſpiſe you, and will not ariſe at your coming, who are more in number, let him be deſpiſed of you. And as this Anchorite did adviſe, ſo did they; for when they came into the place, Auguſtine was there, and did ſit in his chair, but did not move from his place. When they ſaw it ſo, they did think of his pride; and were reſolved to reſiſt whatſoever he ſhould propoſe. The ſum of his Oration is, In the name of Gregory, Biſhop of Rome, he chargeth them, that they ſhould preach the Word of God unto the Saxons; that they ſhould acknowledge him as their Arch-Biſhop; keep Eaſter, and adminiſter Baptiſm, according to the cuſtom of the Roman Church; and although in other things, ye do contrary unto our cuſtom (ſaid he) yet if ye will obey in theſe three things, we will willingly bear with other things. The Britans anſwer, We will do none of thoſe things which thou requireſt; nor will we acknowledge thee for our Arch-Biſhop. Beda hiſt. lib. 2. cap. 2. Eſpecially Dinoth, an Abbot, ſaid, They were not obliged to preach unto their enemies, ſeeing the Saxons had ſpoiled them of their lands; and did ſtill continue to prey upon them. For the celebration of Eaſter, and adminiſtration of Baptiſm, they defend themſelves by the authority of the Eaſtern Church, and their own continual practice by Joſeph of Arimathea; which they do judge of no leſs authority, then that of the Roman Church was, which Auguſtine did barely object. Beda. loc. cit. If we confer the propoſition of the one, and the anſwer of the other, we may ſee the points of difference were many; whereof four are expreſſed, and the reſt are couched, in generality; of the particulars let the Reader judge; but the greateſt was the matter of ſubjection. So before that time, they knew of no ſuch thing, as the ſubjection of their Church unto the Roman Church. Then did he menace them, that if they would not ſubmit, they ſhould feel the force of enemies: Beda expoundeth this, as proceeding from the ſpirit of prophecy: But the Authour of Catal. teſt. ver. lib. 6. ſheweth (from Galfrid a Cardinal, who about the year 1150. did write Hiſtor. Britan.) when Edelbert King of Kent, ſaw that the Britans refuſed ſubjection unto Auguſtine, and diſdained to preach unto them, he took it very ill; and did ſtir up Edilfrid King of Northumberland, and the other little Kings of the Saxons, to raiſe an Army, and to cut off Dinoth and thoſe Presbyters who had deſpiſed them. They followed his counſel, and when they had levied a great Army, they entred into the Province of the Britans; came unto Leiceſter, where Bremael, Mayor of the City, was waiting on them: innumerable Monks and Eremites did come to that City from ſundry Provinces of the Britans; namely from the City Bangor, that they might pray for the ſafety of their own people: There Edelfrid fought with Bremael, who had the leaſt number, yet made great havock on the enemy, but at laſt fled. Then Edelfrid entred the City, and knowing for what end they were gathered there, he commandeth to put them to the edge of the ſword; ſo on that day 1200. of them were honoured with martyrdom (ſaith he) and obtained place in the Kingdom of Heaven. When that Saxon Tyrant was going againſt Bangor, his madneſs being made known, he was rencountred by theſe Dukes of the Britans, Blederic of Cornubia, Margadud of Demeti, and Caduan of Venedoti; in the fight they wound him, and cauſe him to take the flight; and of his Army they ſlue 10066. and on the Britans ſide Blederic was ſlain, who was Commander in chief. B. Parker in Antiquit. Britan. cap. 18. ſheweth out of Aman. Xierxen, a Prier Minorite, that this War was raiſed for their diſobedience to Auguſtine; and the Saxons, who were converted, would have them to obey him. And hence it is gathered to be falſe, which ſome alledge, that Auguſtine was dead before the War. See Morton in his Proteſtants Appeal, lib. 1. cap. 4. & 9. It remains to inquire what other things were thoſe, among the Britans, contrary to Rome, and which of the two were erroneous. We can find the particulars expreſſed no where; but of the general, the Romiſh Authours of the Catholick Apology (as they call it) give us ſufficient proof; for in their Text they ſay, It is undoubted that our neighbours, the Britans of Wales, received the faith, by the Preaching of the Apoſtles, and held that faith at Auguſtin's coming; not being (in the mean time) altered or corrupted by the Roman Church. And in the margine they have added out of ſundry Authours, affirming (ſay they) truly, that the Britans were converted by Joſeph of Arimathea; whereof his Sepulchre yet in Glaſſenbury, and his Epitaph affixed thereunto, and ſundry ancient monuments of that Monaſtery, are a ſufficient proof, neither ſhould we doubt thereof; and that the Britans, after the receiving of the faith, never forſook it for any manner of falſe preaching of others, nor for torments; and that this Land did never receive the doctrine and ceremonies of the Latine Church, before the coming of the Saxons; and when Auguſtine came hither, they were not ſubject to the Romiſh yoke; neither would acknowledge Auguſtine to be their Apoſtle. So far they. Baronius ſpecifieth the year 35. to have been the year of the converſion of the Britans; ex M. Sc. Hiſtor. Angl. in the Vatican Bibliotheke; and Gildas loc. cit. ſaith, in the daies of Tiberius Caeſar. Hence it is clear, 1. That the Roman Church was not their Mother-Church. 2. By the ſentence of theſe Romiſh Apologiſts, the Britans were not corrupted in the faith, nor ſubjected to the Biſhop of Rome. And therefore ſeeing Auguſtine ſaid that they were contrary to Rome in many things; it muſt follow, that the Romans were corrupt in many things; and eſpecially, that they did not acknowledge the Biſhop of Rome for their Patriarch. Theſe Apologiſts ſay alſo (and it is likely, others do uſe the ſame deceit alſo) that in the end of that Synod, the Britan Biſhops confeſſed, that it was the right way of juſtice and righteouſneſs which Auguſtine taught. But it is clear from Beda, that the Britans did oppoſe all that he ſpoke; and they who ſaid ſo, were at the firſt meeting, when Auguſtine had not diſcovered himſelf. Likewiſe out of the Interrogatories that Auguſtine ſent unto Gregory the I. and are, with the anſwers, in the end of Gregory's works; it is eaſie to be ſeen, that the firſt Arch-Biſhop of Canterbury, was no learned Clark, but very ſuperſtitious; and eſpecially, in the eighth anſwer, that he was ambitious, in that he did aim to have the Biſhop of France ſubject unto him. After the death of Auguſtine, Laurence (who did come from Rome with him) took his charge; he did invite the Scots, dwelling in the ſame Iſland, unto a Synod, and thought to have found them (meliores, ſaith Beda lib. 2. cap. 4.) readier to his mind than the Britans were; but he found no leſs oppoſition by them, for the Scots differed nothing from the Britans; Dagan and Columban did refuſe all communion with him, and would not lodge in the ſame Inn where any Romiſh Biſhop was. If we compare all theſe premiſes, we may ſee the cauſe why our Writers have ſpoken ſo diverſly of Auguſtine; ſome calling the Engliſh converſion, a perverſion and i…ebriation; and others terming it a gracious converſion; to wit, when they conſider, how Pagans, by the light of the Goſpel, were brought unto the faith, though tainted with ſome errours; they do, with the Angels of Heaven, rejoice in remembrance of that Engliſh happineſs; but when they conſider, that the old Profeſſours of the ancient faith, were by the importunity and ambition of Auguſtine and his ſucceſſours, inthralled in multitude of new inventions, and in an unjuſt ſubjection; yea and that ſo many were martyred by means (at leaſt by ſuggeſtion) of Auguſtine, juſtly have they termed this work of Auguſtine, a perverſion of the faith; ſo giving this twofold cenſure in the ſpirit of diſcretion, and not of contradiction; even as Chriſt knew and approved the works of Epheſus, but he had ſome things againſt her.
2. The difference in obſerving Eaſter was thus: The Romans in remembrance Difference for Eaſter.of Chriſt's reſurrection, did obſerve the firſt Sunday, after the full Moon of March; and the Eaſtern Church, as alſo the Britans kept the fourteenth day of the Moon, on whatever day of the week it fell. For this matter was no ſmall debate between the Greek and Latine Churches long before; as alſo in Britain about the year 657. betwixt Finnan a Scot, and Biſhop of Lindsfarn; and Ronan another Scot, and coming lately from Rome: Finnan was ſo reverenced by the Romiſh faction, that nothing was altered in his daies; and he writ a book Proveteri Paſchatos ritu, Beda hiſt. lib. 3. cap. 25. This jar was renewed about the year 670. by Wilfrid, Biſhop of York, who had been at Rome. Colman a Scot, and Succeſſour of Finnan; and Cedda (who afterwards was Biſhop of York) defend the old cuſtom; alledging (as is before) that this Iſland had received their rites from Aſia, and had kept them, from the beginning of their converſion, untill this time. Wilfrid, and Agilbert a Biſhop, and Agatho a Prieſt, and James a Deacon, ſaid, Rome ſhould be preferred above Aſia; becauſe the bones of Peter were at Rome: Colman anſwereth, that Anatolius, and Euſebius Pamphili, do evidently declare what were the rites of Aſia, and the ſame were received from John the Evangeliſt; and were followed by Columba, whom they could not deny to have been a good and devote man. Wilfrid replieth, The authority of Peter is greater; for Chriſt ſaid to him, Thou art Peter—and to thee will I give the keys of the Kingdom of Heaven. Then another queſtion was propounded, concerning the ſhaving of the Clergy mens heads, which the Scots did refuſe: But Beda hath not recorded the diſpute. In the end, King Oſwin ſaid, Seeing theſe rites were received by Saint Peter, and now he is Porter of Heaven, I will follow him, leſt he thruſt me back when I come thither. Beda loc. cit. When Colman ſaw that the authority of a rude Prince did overſway, he would ſtay no longer; but excluded his Biſhoprick with Eata Abbot of Meilroſe; and thereafter he carried a Convent of Monks into one of the Iſles Hebrides, where they lived by the works of their hands, Beda ibid. cap. 26. Wilfrid after that conteſt, was accuſed of pride and miſdemeanours; but refuſed to anſwer, and fled. Then Theodore, Arch-Biſhop of Canterbury, ſet another in his place: thus the controverſie for Eaſter, was ended in England. And to end it altogether, after other conteſts about the year 716. Ecbert or Berect (as ſome call him) an Engliſh man, did ſo prevail amongſt the Scots, that Eaſter was kept in the Iſle Hu, after the Romiſh manner the 24. of April, but he died ſuddainly. The ſuddainneſs of his death, Beda lib. 5. cap. 23. calleth a confirmation of his doctrine. He might as well have ſaid, The Lord did approve the fact of Lot's wife.
3. About the year 600. Brude King of Peichts (though a Chriſtian) had The Converſion of the Saxons in Britain.conjunct Wars with Ethelfrid King of Northumberland, againſt Aidan King of Scots, and Malgo a Duke of the Britans. The Scots did prevail with great loſs. The report is (ſaith Buchan. hiſt. Scot. lib. 5.) that Columba (Boetius calleth him Colm) Abbot of the Monaſtery in Colmkill or Jona, did aſſure his fellows of the victory the ſame hour of the fight. After ſome years Ethelfrid renewing his forces, came againſt the Scots: Aidan waited for the Britans in vain, and was put to flight with great ſlaughter on both ſides. After that fight Columba died for grief; and Aidan was ſo commoved for the unlucky ſucceſs, and for the want of good Columba; and for fear of the apparent danger of Chriſtians from that cruel Pagan, that within few weeks he died. Not long after Ethelfrid was killed by the Britans, as is ſaid before. Edwin ſucceedeth him, and thereafter was ſetled in the general government of the Saxons. Then the friends of Ethelfrid (amongſt whom were his ſeven ſons and one daughter) fearing cruelty, fled into Scotland. King Eugenius the 4. ſon of Aidan, not regarding the hoſtility of their fathers, accepted them, and cauſed them to be inſtructed in the Chriſtian faith. Edwin was ſlain in Battel an. 633. by Penda King of Mercia, and Kedwalla King of the Britans; there was never a more cruel Battel in this Iſland; for Penda purſued the new converted Chriſtians, and Kedwalla would deſtroy the Saxons; wherefore their rage did ſpare neither age nor ſex, Buchan. hiſt. Then Northumberland was divided into two Kingdomes, Oſrich couſin german of King Edwin, was King of Deira; and Eanfrid, or Andefrid, the eldeſt ſon of Ethelfrid, was King of Bervici or North part; they were both Chriſtians, the one inſtructed by Paulin, Biſhop of York; and the other in Scotland, but they both made apoſtaſie, in the firſt year, and were ſlain by Kedwalla. Beda hiſt. lib. 3. cap. 1. Oſwald the ſecond ſon of Ethelfrid, ſucceeded unto them, and overthrew Kedwalla. Oſwald did hold nothing ſo dear, as to promote the Chriſtian religion; and ſent unto Donal the 4. King of Scots, for Preachers, when Segenius was Abbot of Colmkill; becauſe the Scots language was not underſtood by his Saxons: Oſwald would often expound ſentences or paſſages of their Sermons; for in the time of his exile he had learned that language. Amongſt theſe Preachers, the worthieſt was Aidan, the firſt Biſhop of Lindsfarn; he had no care of earthly things: what was given him by the King, or Potent men, he was wont to part it amongſt the poor at the firſt occaſion. He ceaſed not to go from town to town, and from houſe to houſe; not on horſe, but on foot, alwaies catechizing whether he met with rich or poor; if they were Pagans, he taught them; if they were Chriſtians, he confirmed them in the faith; and exhorted unto the works of piety and charity; eſpecially, to read the Scriptures diligently: he died an. 651. Beda lib. 3. cap. 4 & 5. From Northumberland the Word of God was ſpread among many others of the Saxon Kingdomes. Pope Honorius ſent Byrinus unto the Weſt Saxons. Ibid. cap. 7. Laſt of all Suſſex, or the South Saxons, and the Iſle of Wight were converted. Fox in Act. & moni. Sigebert King of Eſſex, had learned the Chriſtian faith in France; and opened the firſt School in Cambridge, an. 636. Paul. Iovius in Angl. reg. Chron. He was perſwaded by his Monks to enter into a Cloiſter; as if it had been a ſhame or ſin, to reign with David; his end was lamentable, for when he had given over his Kingdom to his couſin Egrik; the fore-named Penda entred his Kingdom with an army; his Subjects forced him to go into the fields, where both he and Egrik were ſlain, an. 652. His ſon Penda was baptized by Finnan, and accepted as a Biſhop and Presbyter from him, for inſtructing his Subjects. Beda lib. 3. cap. 21.
4. Ferchard II. King of the Scots, was odious to all his Subjects, for his A deſpiſer of admonition brought to repentance.impiety againſt God, cruelty againſt men, for covetouſneſs and drunkenneſs; he ſpared not the life of his own wife, and defiled his two daughters. Herefore he was ſeparated from the Communion of the Church; and the Nobility did ſpeak of putting him to death; or to do unto him, as they had done to Ferchard the I. But the fore-named Colman ſtayed them, and aſſured them before him, that God would ſhortly puniſh him. Within few daies, as he was hunting, a Wolf did bite him; and he became aguiſh, and then vermin did conſume his body. Then he with tears did confeſs that he had deſerved all theſe things for vilipending the admonitions of Colman. Who ſaid, he ſhould be of good courage, and truſt in God, whoſe mercy is greater to a penitent ſinner, then any ſin of man can let him. To ſhew his repentance, Ferchard cauſed to cover his bed with courſe coverlets, and carry him abroad where he might make publick confeſſion of his ſins: he died an. 664. Boet. hiſt. lib. 9. cap. 21.
5. From Colmkill, as a moſt famous Seminary of learning, at that time Famous men of Britain.ſprang forth, not only who did reſiſt the beginnings of Antichriſtian pride at home, and in our neighbour country, but they ſowed the ſeed of the Goſpel in other Nations. Such was that famous Rumold, about the year 600. who was called Mechlinienſis Apoſtolus. Gallus brought Helvetia from Paganiſm, and (as Pappus in hiſtor. converſ. gent. witneſſeth) built ſundry Monaſteries there. Columban a man of excellent holineſs and learning (ſaith Trithe) lived ſometime in Bangor in Ireland, and thence went into Burgundy, where he began the Monaſtery Luxovien; and taught the Monks of his own Country, eſpecially to live by the works of their own hands, Bernard in Vita Malachiae cap. 5. Afterwards becauſe he rebuked Theodorick for his leacherous life, he was forced to flee, and viſited ſundry parts of Germany; thence he went into Italy, and began another Abbey on the Apennin Hills beſide Bobium in Tuſcany. Platin. in Bonifac. 4. Levin was induſtrious for the name of Chriſt; about the year 630. he turned many to the faith about Ghent and Eſca; but ſome hardned perſon killed him; he was held in ſuch reverence, that 200. years after his death, his body, as a holy monument, was carried from Church to Church; and at laſt an. 1007. it was layed in the Church of Saint Bavo in Ghent. Furſeus and his brother Fullan, with two Presbyters Gobban and Dicul, obtained land from Sigebert King of Eſſex; and built the Abbey of Cnobſherburg; then bewailing the oppreſſion of that country by Penda; he commendeth the charge of that Monaſtery unto his brother; and paſſing into France, he began the Abbey at Latiniac, where he died. He was famous for his piety, and Beda lib. 3. cap. 19. ſpeaks of his viſions and miracles. Diuma was ordained firſt Biſhop of Mercior, where he converted many unto the faith, in the reign of the Chriſtian Penda; and for rare gifts the Biſhoprick of Middleſex was committed to his charge, ib. cap. 21. unto whom ſucceeded Cella a Scot. Alſo Florentius went to Argentine or Strawsburg, and was the firſt Biſhop thereof; he opened the firſt School in Alſatia about the year 669. he is ſaid by his prayers to have reſtored Rathildis, the daughter of Dagobert King of France, unto her ſight and tongue, whereas ſhe had been both blind and dumb. Chilian or Kilian the firſt Biſhop of Herbipolis or Wortsburg, did firſt inſtruct the people of Eaſt France (ſaith Bale, or high Germany, as Io. Pappus ſpeaketh) in the Chriſtian faith an. 668. becauſe he rebuked Gosbert, Prince of Herbipolis, firſt privately, but in vain; then publickly for having his brothers wife Geilana, ſhe cauſed him to be ſlain; Colonata a Prieſt, and Thotnat a Deacon, followed him in all his travels, and were put to death with him. Burcard or Rurcard ſucceeded after him, to whom Pipin gave a Dukedom; and from hence among all the Biſhops of Germany, only the Biſhop of Herbipolis, carrieth a Sword and Prieſt's Gown in his badge, Hen. Oraeus in Nomencla. Unto theſe Scots, Io. Pappus joineth ſome Britans, as Willibrod Reformer of Friſia; and two brethren Evaldi, the one ſurnamed the Black; and the other, the White. D. Morton in his Appeal, ſeems to doubt what doctrine they did teach; becauſe of the diverſe opinions concerning them (they lived about the year 689.) yet Io. Pappus ſaith plainly, They converted the Weſtphalians to the Chriſtian faith, and ſuffered martyrdom neer Breme. Io. Bale ſheweth their death, the barbarous people ſlue the younger with the edge of the ſword; and they tormented the elder with a lingring death, and pulled in ſunder his members; and at laſt threw them both into the River.
6. Pope Agathoſent John (the arch-chanter of Saint Peters in Rome) into Novations.England, to compoſe the difference betwixt Honorius and Wilfrid, the two Arch-Biſhops; and withall, to deliver them the Acts of Pope Martin the I. and to teach them to ſing the Liturgy, according to the cuſtom of Rome, Beda lib. 4. cap. 18. Upon this occaſion, Sir Henry Spelman, ſheweth out of an old Manuſcript, a Catalogue of twelve or thirteen Liturgies, that were then uſed; and others have other forms that he hath not. Behold Novations are multiplied.
7. Benedictus Biſcopius, a Noble-man of England, was famous for his journey to Rome in the ſervice of the Church; and for bringing many books into the Monaſteries of Tinmouth and Wirmouth. The firſt glaſs in this Iſland is ſaid to be his gift.
8. Here it is to be marked, what Beda in hiſt. lib. 3. cap. 26. relateth of the Cuſtome of thoſe times.manners in this time. In theſe daies (ſaith he) they never came into a Church, but only for hearing the word and prayer [no word of the Maſs;] the King would come with five or ſix, and he ſtayed till the prayer was ended. All the care of theſe Doctours was to ſerve God, and not the world; to feed ſouls, and not their own bodies; wherefore in theſe daies, a religious habit was much reverenced; ſo that whereſoever a Clark or Monk did come, he was accepted as a ſervant of God; and if he were ſeen journeying, they were glad to be ſigned with his hand, or bleſſed with his mouth; and they gave good heed unto the words of his exhortation: and on the Lord's day, they came in flocks unto the Church or Monaſteries, not to refreſh their bodies [not to hear Maſſes] but to hear the word; and if any Prieſt entred into a Village, incontinently all the people would aſſemble, being deſirous to hear the word of life; for neither did the Prieſts go into Villages, upon any other occaſion, except to preach, or viſit the ſick; or in a word, to feed ſouls. Theſe Clarks did ſo abhor the filthy peſt of Covetouſneſs, that they would not accept any lands or poſſeſſions for building Monaſteries, unleſs they had been compelled with ſecular power. Out of this, Io. Bale Cent. 14. appr. 21. hath marked, that whereas Beda was wont, before this time, to call the Preachers, Presbyters; now he calleth them Prieſts, when they had but lately received ſhaven crowns as the mark of the Beaſt. At that time alſo (ſaith he) the Clergy, and Monks, in England had liberty to marry; he nameth ſome, and then ſaith, and others without number.