Book 1

Of the death of the blessed pope Gregory.

At this time, that is to say, in the 605th year of the Lord's incarnation, the blessed pope Gregory, after he had most gloriously governed the see of the Roman and apostolic Church 13 years, 6 months and 10 days,1 departed this life and was translated to the eternal see in the Kingdom of Heaven. Of whom it becometh us in this our Ecelesiastieal History to speak more largely, because by his diligence he converted our nation, that is the English, from the power of Satan to the faith of Christ, whom we may well and must call our apostle. For as soon as he was high bishop over the whole world and was made governor to the Churches long since converted to the belief of the truth, he made our nation a Church of Christ, which had been ever till that time the bondslave of idols, so that we may lawfully pronounce of him that saying of the apostle: 2 that if he be not an apostle to others, yet is he so to us; for the seal of his apostleship are we in the Lord.

Now Gregory was a Roman born, his father's name Gordian, his lineage from far back not only noble but also religious. In fact Felix,3 a man of great glory in Christ and in the Church, sometime bishop of that same see apostolic was his ancestor in past generations.4 But the nobility of religion he himself kept and maintained with no less virtuous devotion than his parents and kinsmen had done before him. That nobility, however, which he seemed to have before the world, by the gift of God's grace he turned altogether to the purchasing of the glory of heavenly honour. For changing suddenly his secular habit he went into a monastery, where he began to live in such grace of perfection, that unto his mind (as often after he was wont to witness with weeping tears) all transitory things were in the lower place, that he was lifted above all things that are subject unto change, that he was wont to think of nothing but heavenly things, that, even though clogged with the body, he already by contemplation did pass the very barriers of the flesh, and that he loved death also (which to almost all men is a punishment) as being certes an entrance of life to him and reward of his labour. Now these things he was himself wont to say of himself, not craking of his increase in virtues but rather lamenting the failing of them, in which he thought himself to have fallen by reason of his pastoral charge. In short, talking on a time secretly with Peter, his deacon, when he had recounted the old gifts of his mind, straightway he added sorrowfully: But now by means of my pastoral charge my mind is encombered with the affairs of the men of this world, and after so beautiful a vision of its peace, it is now defiled with the dust of earthly business. And when out of indulgence to many it is dispersed upon outward matters, then, even when desiring inward thoughts, it returneth thereunto beyond doubt the weaker. Therefore I weigh with myself what I do now endure, 1 weigh with myself what I have forgone: and while I behold what I have lost, this that I carry waxeth more grievous.

Thus it was this holy man spake, of a great and passing humility: but we should believe that he lost none of his monastical perfection by reason of his pastoral charge, nay rather that he gained greater advantage from the labour of the conversion of many than he had had with the private peace of his former conversation: chiefly because, even in the discharge of his priestly office, he was careful to order his house like a monastery; and when first he was taken out of the monastery and ordained to the ministry of the altar, being afterwards sent as legate 1 from the see apostolic, to Constantinople he for all that, in the earthly prince's palace, lived so that he never gave up his purpose of heavenly life. For he began to have with him certain brethren of his monastery (which for the sake of brotherly love followed him to the imperial city) for the better keeping of the monastic observance; namely, that alway by their example (for so he writeth) he might be fastened as with the cable of an anchor to the peaceful shore of prayer, whensoever he were tossed by the restless rushing of worldly cares, and might strengthen his mind by the daily communing of diligent reading with them, whensoever it should be shaken with worldly affairs. By these men's company therefore he was not only defended from the assaults of earthly troubles, but also more and more stirred up to the exercises of heavenly life.

For they exhorted him that he would discuss and expound by allegorical interpretation the book of blessed Job, which was enwrapped with great obscurities; neither could he deny them his pains, which of brotherly love laid upon him a labour to serve for the profit of many. But he hath marvellously taught in 35 books of exposition how the same book is to be understanded according to the letter, in what sort it may be referred to Christ and the sacraments of the Church, and in what sense it may be applied to every particular faithful man. And this work, namely, he began to write while he was legate in the imperial city, but finished it when he had now become bishop of Rome. And when he was still in office in the imperial city, he suppressed a new heresy concerning the state of our resurrection (which then there arose) in the very beginning of its rising, with the aid of the grace of catholic truth. For Eutychius, bishop of the said city, began to teach the doctrine that our body in that glory of the resurrection should be so subtle as is neither the wind nor the air, so that it should not be able to be felt or touched; which when Gregory heard he proved this teaching to be quite contrary to the orthodox faith by the reasoning of truth and also by the example of the Lord's resurrection. For the Catholic faith believeth that our body, being exalted in that glory of immortality, shall indeed be subtle by the effect of spiritual power, but able to be felt and touched by reason of our true nature: according to the example of the Lord's body of which, now risen from the dead, Himself saith to his disciples:X Touch ye and see, for a spirit hath not flesh and bones, as ye see me have. In the assertion of this faith the venerable father Gregory did labour so earnestly against the upstart heresy in its beginning, and crushed it with such diligence (being helped thereto also by the most religious emperor Tiberius Constantine), that from theneeforth no man was found which durst revive it again.

He made also another excellent book which is called the Pastoral; wherein he declareth plainly what manner of men should be chosen to rule the Church, how the rulers thereof ought themselves to live, with what discretion they should instruct each several person of their hearers, and with how great consideration they should daily weigh their own weakness. Moreover too he wrote homilies to the number of 40 upon the Gospel, which he hath divided by equal share into two volumes. He made also four books of Dialogues in which, at the request of his deacon Peter, he hath gathered the virtuous deeds of holy men which himself could either know in Italy or hear of for their fame, to the example of good life for posterity: that, like as in his books of expositions he hath thoroughly taught in what virtues a man must labour, so also by describing of holy men's miracles he might shew what the excellency of the same virtues is. Furthermore, because the first and last parts of Ezekiel the prophet seemed somewhat obscure, he hath fully shewed by 22 homilies how much light is within them. We need not speak of his small book of Answers 1 which he wrote back to the questions of holy Augustine, the first bishop of the English people, as also we have declared before, placing the whole book itself in this history; neither too of the small circular letter 2 which with the bishops of Italy he hath written most profitably concerning the necessary affairs of the Church, nor of his familiar letters sent unto divers men. And this is the more marvellous that he was able to write so many and such great volumes,3 being

(to speak in his own words) almost in all his youth tortured with frequent pains in his bowels, at all hours and instants wearied with the weakness of his stomach, and his breathing made difficult by low fevers which yet never left him. But in these griefs of his, by counting carefully with himself that the Scripture saith,1 Every son which is received, is scourged, the harder he was kept down by the present adversities, the more certainly did the assurance of everlasting comfort revive him.

Let thus much be said in the praise of his excellent wit which could not, with so great suffering of the body, be anything quenched. For whereas other bishops of Rome bestowed their labour in building of churches and decking the same with gold and silver, this man gave himself altogether to the profit of souls. Whatsoever he had in possession, he was careful to distribute diligently and give to poor men, that his righteousness might remain world without end and his horn be exalted in glory; so that he might truly utter that saying of blessed Job:2 When the ear heard me, then it blessed me; and when the eye saw me it gave witness to me, because I had delivered the poor that cried, and the fatherless child that had none to help him. The blessing of him that was ready to perish came upon me, and the heart of the widow did I comfort. I have put on righteousness and it clothed me as with a garment and precious crown in my judgment. I have been an eye to the blind and a foot to the lame. I was a father of poor men, and the cause which I knew not I diligently searched out. I did break in pieces the jaws of the unjust man, and out of his teeth did I pluck the prey. And a little after:3 If I have denied to poor men their desire, and have made the eyes of the widow look long for her help. If I have eaten my morsel alone, and the fatherless child hath not eaten thereof with me. For from mine infancy mercy hath grown with me and out of my mother's womb it came forth with me.

To the work of this Gregory's piety and righteousness this pertaineth also, that he hath made our nation, by preachers which he sent hither, to be partakers of eternal liberty, westing us from the teeth of our old enemy: and rejoicing with our faith and salvation, and commending the same with worthy praise, he saith thus in his exposition of blessed Job: Behold the tongue of Britain, which once knew nothing but to gnash the teeth rudely, hath long since begun to sing the Hebrew Alleluia in giving praise to God. Behold the ocean sea once swelling high, now made calm, obeyeth to the feet of holy men; and the furious floods thereof which earthly princes with force could never fray, the same for fear of God the lips of priests doth bind with bare words; and though that sea had no fear at all of the unbelieving hosts of fighting men, yet doth it now tremble at the tongues of humble believers. For whereas by receiving of heavenly words and the manifest shewing forth of miracles beside, the excellency of the knowledge of God is poured into it, by the terror of that same divine nature it is so bridled that now it feareth to act frowardly and most earnestly desireth to come to the grace of eternity. By which words the blessed Gregory declareth this also, that holy Augustine and his company brought the English nation to the knowledge of truth, not by preaching to them of words only but also by shewing them heavenly signs.

Amongst his other doings the blessed pope Gregory caused that in the churches of the holy apostles Peter and Paul masses should be said over their bodies. Moreover too in the very celebration of these masses he added three petitions full of the highest perfection: And dispose our days in thy peace, and command us to be taken from eternal damnation, and to be numbered in the flock of thine elect.

Now he governed the Church in the days of the emperors Maurice and Focas. But in the second year of the said Focas' empire, departing out of this life he passed to the true life which is in heaven. His body was buried in deed in the church of the blessed apostle Peter before the vestry, the 12th day of March, with the which same body he shall rise again hereafter in glory with the other pastors of the holy Church: and on the tomb which he had for himself was written such an epitaph as followeth:

Nor must we here with silence pass over the report which the tradition of our elders hath brought unto our knowledge concerning the blessed Gregory: to wit, upon what occasion he was moved to bestow such diligent labour for the salvation of our people. Men say that on a certain day, when many merchants newly arriving in Rome had brought into the marketplace divers wares to be sold, and many had flocked hither to buy, amongst others Gregory too came thither, and amongst other things he saw boys set out to be sold, of white skin and comely countenance and hair also of excellent beauty. And beholding them a while he demanded, as they say, out of what region or land they had been brought. And it was answered that they came from the isle of Britain, where such was the appearance of the inhabitants. Again he asked whether the people of that same island were Christian men or were yet intangled in the paynims' errors. And the answer was made that they were paynims. Then this good man, heavily sighing from the bottom of his heart: Alas! quoth he, it is a piteous ease, that the author of darkness possesseth such bright beautied people and that men of such a gracious outward shew do bear a mind void of inward grace. Again therefore he enquired what was the name of that people. Answer was given that they were called Angles. Whereon he said: Well are they so called, for they have too an angel's face, and it is meet such men were inheritors with the angels in heaven. What is the name of the particular province from which those boys of yours were brought? The merchants answered that the people of that same province were called Deirans. Marry! quoth he, well are they called Deirans,1 being plucked from the ire of God and called to the mercy of Christ. How is the king of that province called? It was answered that his name was Aella, 2 Whereupon Gregory playing upon the name saith: Alleluia! the praise of God the Creator must be sounded in those parts. And coming to the bishop of the Roman and apostolic see (for himself was not yet chosen bishop thereof), he_besought him that he would send to the English people in Britain some ministers of the weird, by whom they might be converted unto Christ; saying that he himself was ready to carry out this work with the help of the Lord, yet only if it should please the pope apostolic to permit of the same. And while he was not able to accomplish this (for though the bishop would have granted him that he had asked, yet the burghers of Rome could not have suffered him to depart so far from the city), afterward, as soon as himself_ entered upon the office of bishop, he brought to pass the work he had before so long desired: sending indeed other preachers, but himself helping to make their preaching fruitful by_his exhortations and prayers. This much according to the report which we have heard from days of old we have thought fitting to put in the History of our Church.

How Augustine exhorted the bishops of the Britons in behalf of Catholic peace, with a heavenly miracle done before them; and what vengeance fell upon them after for dispising his words.

MEANWHILE 1 Augustine by the aid and help of king Ethelbert called together the bishops and doctors of the province of the Britons nearest to him to commune with them in a place which till this date is called in the English tongue Augustine's ac, that is, Augustine's oak, being in the borders of the Hwiccas 2 and West Saxons; and began with brotherly admonition to persuade them to be at Catholic peace with him, and to undertake the common labour of preaching the Gospel to the nations for the Lord's sake. For they kept not the Easter Sunday in due time, but from the 14th to the 20th moon;3 which count is concluded in the compass of 84 years. They used, moreover, many other things contrary to the unity of the Church. And when after long discussion these men neither for prayers nor exhortations, neither for rebukes of Augustine and his company had been willing to give their assent to him, but rather preferred their own traditions before all other Churches which throughout the whole world agreed together in Christ, then the holy father Augustine made an end of so long and troublesome strife by speaking in this wise: Let us pray unto God, which doth make men to dwell all of one mind in their Father's house,1 that he will vouchsafe to signify unto us by heavenly signs, which tradition is to be followed and by what ways we must speedily walk to the entrance of His kingdom. Let there be brought here some sick body, and by whose prayers he shall be healed, let his faith and working be deemed hallowed of God and to be followed of us all. To this, when his adversaries granted, though unwillingly, there was presented a certain man of English birth which had lost the sight of his eyes; who being offered to the British priests, when by their ministry he was not holpen nor could be cured, at length Augustine, compelled by just necessity, fell on his knees to the Father of our Lord Jesu Christ, beseeching him that he would restore to the blind man the sight which he had lost, and that by the bodily lighting of one man he would enkindle the grace of spiritual light in the hearts of many faithful. And forthwith the blind man's eyes were lightened, and Augustine is declared by all as a true herald of heavenly light. Then these Britons confessed indeed that they understood that to be the true way of righteousness, which Augustine preached unto them: but yet they said they could not give up their old customs without the consent and leave of their own people. They desired therefore that they might have a second synod of a greater multitude.

Which when it was appointed to be so, there came by report 7 British bishops and a greater number of learned men, specially out of their most notable monastery which is called in the English tongue Bancornaburg, 2 where at that time it is said Dinoot was abbot. These men being now ready to go to the said meeting, came first to a certain holy and wise man which used to live amongst them an anchorite's life, and asked his counsel whether they ought at Augustine's preaching to leave their traditions or no. Who answered them: If he be a man of God, follow him! And how can we prove this? said they. The anchorite answered: Our Lord saith, ' Take my yoke upon you and learn of me, for I am meek and lowly of heart.'1 If therefore this Augustine be meek and lowly of heart, it is believable that himself too beareth the yoke of Christ and offereth you the same to bear: but if he be curst 2 and proud, it is certain that he is not of God, neither must we attend to his words. Then they said again: And how have we power to discern this? Marry, quoth he, provide ye that he with his company come first to the place of the synod, and if, when ye approach near, he ariseth courteously to you, then, knowing that he is the servant of Christ, hear ye him obediently! but if he despise you nor will vouchsafe to rise at your presence, though ye are more in number, let him likewise be despised by you!

As the anchorite bade them, so did they. And it happened that when they came thither Augustine was already there and sat in his chair, which when they saw, straightways waxing wroth, they noted him of pride and endeavoured to gainsay all that he said. Now he said that in many points ye do contrary to our custom, or rather to the custom of the universal Church: yet notwithstanding, if ye will in these three things obey unto me, that is, to celebrate Easter in due time; to accomplish the ministry of baptism, by which we are born again to God, according to the manner of the holy Roman and apostolic Church;1 and to preach along with us the word of the Lord to the English nation; all the other things that ye do, though they be contrary to our customs, we shall be content to bear with. But they answered that they would do none of the things requested, neither would count him for archbishop: saying with themselves: Nay, if he would not so much as rise to us, how much the more, if we now begin to subject ourselves to him, will he hereafter despise us and set us at nought!

To whom the man of God, Augustine, is said to have threatfully prophesied, that, if they would not have peace with brethren, they should have war from enemies; and if they would not preach to the English nation the way of life, they should through their hands suffer the vengeance of death. Which thing in all points was brought so to pass, as he had foresaid, by the working of God's judgment.

For it happened afterwards that the very same king of the English of whom we have spoken, the mighty Ethelfrith, gathering a large army, made at the City of Legions 2 (which the English nation call Legacaestir, but the Britons better Carlegion) a very great slaughter of this heretical 3 people. And being now ready to give battle, when he spied their priests (which had come together to pray to God for the soldiers fighting in the war) to stand apart from the rest in a safer place,he demanded what these men were and to what end they had collected there. Now the most part of these priests were of the monastery of Bangor, where there is said to have been so great a number of monks, that this monastery being divided into 7 companies, with each company his several assigned ruler, none of these companies had less than 300 persons, who did all ever live by the labour of their own hands. A great number therefore of them, after three days' fasting, had come with others to the aforesaid army to pray for the soldiers, having by them a defender named Brocmail who should keep them from the swords of the barbarians while they thus earnestly bent to their prayers. And when king Ethelfrith had understood the cause of their coming thither, he said: Then if these men cry and call upon their God against us, truly though they themselves have no armour, yet they fight against us, who pursue us with curses to bring evil upon us. Accordingly he commanded his soldiers to assault these men first, and so he vanquished after the other parts of this detestable host, but yet not without a great loss of his own men. It is reported that there were slain in that battle, of them which had come to pray, about 1200 men, and that only 50 escaped by flight. Brocmail at the first coming of the enemy turned his back with his men, and whom he ought to have defended, these he left without defence and naked to the strokes of the sword. And so in this manner was fulfilled the prophecy of the holy bishop Augustine (though he himself long before had been raised to the heavenly realms), so that these heretical men learnt by the vengeance also of temporal death, that they had despised the counsels of eternal salvation offered to them.

How the same Augustine made Mellitus and Justus bishops; and of his death.

In the 604th year of the incarnation of our Lord, Augustine archbishop of the Britains ordained two bishops to wit Mellitus and Justus: the one, that is Mellitus, to preach to the province of the East Saxons, which are separated from Kent with the river Thames and are fast joined to the East Sea, whose chief city is London, of situation set upon the bank of the said flood, and itself a mart of many people arriving thither by land and sea: in the which country at that time reigned Sabert, Ethelbert's nephew by his sister Ricula, although set under the dominion of the same Ethelbert who was (as has been said before) lord over all the English races as far as the boundary of the flood Humber. Now when this province also by the preaching of Mellitus received the word of truth, king Ethelbert builded in the city of London the church of the apostle St. Paul, where both Mellitus himself and his successors should have their episcopal see: The other, which was Justus, Augustine ordained bishop in Kent itself in the city of Rochester which is called Hrofaescaestrae of the English nation, from the name of Hrof that was sometime principal man thereof. Now it is in distance from Canterbury town about 24 miles westward, in the which city king Ethelbert, builded the church of the blessed apostle Andrew, and also gave many gifts to the bishops of both these churches, like as he also gave to the bishops of Canterbury: moreover, he added territories and possessions thereto for the better maintaining of them that lived with these bishops.

After this the beloved man of God, father Augustine, died, and his body was laid by the church of the blessed apostles Peter and Paul (of which church we have made mention before), without the door thereof, because it was not yet finished nor dedicated. But as soon as the church was dedicated, his body was brought in and decently buried in the north chapel of the church: where also were interred the bodies of all the archbishops following, except two only, that is Theodore and Bertwald, whose bodies were laid in the church itself, because the said chapel could receive no more. This chapel hath almost in the middle of it an altar dedicated in the honour of the blessed pope Gregory, at the which altar every Saturday masses 1 in their memory are solemnly celebrated by the priest of that place. Moreover, in the tomb of the same Augustine was written such an epitaph as followeth:

Here lieth in rest the lord Augustine, first archbishop of Canterbury, who aforetime sent hither of the blessed Gregory, bishop 0f the city of Rome, and strengthened of God by working of miracles, won over Ethelbert the king and his people from the worship of idols to the faith of Christ, and so fulfilling in peace the days of his office he died the 26th of May 2 in the reign of the same king.

How Laurence with his fellow bishops warned the Scots to follow the unity of the holy Church, specially in keeping Easter, and how Mellitus came to Rome.

The successor to Augustine in the bishopric was Laurence, whom Augustine himself, while he yet lived, had thereunto ordained, lest that after he was dead the state of the Church as yet so rude might begin to totter, if it should have lacked a pastor even for an hour. Wherein too he followed the example of the first pastor of the Church, that is of the most blessed prince of the apostles, Peter, who when he had laid at Rome the foundation of Christ's Church, is said to have consecrated Clement to be his helper in preaching the Gospel, as well as to be his successor. Laurence having now obtained the rank of archbishop gave heed most diligently to enlarge the foundations of the Church, which he saw had been well and strongly laid, and to lift up the building to reach the due highness, both by often words of holy exhortation and continual examples of godly working. In short he wrought needfully not only for the new Church which was now gathered of the English, but also for the Church of the old inhabitants of Britain and of the Scots too who harboured in Ireland, the next isle to Britain, on the which folk he laboured to bestow the care of a pastor. For as soon as he knew the life and profession of the Scots in their forenamed country to be scarce ecclesiastical in many points (like as was the Britons' at that time in Britain itself), specially because they celebrated not the solemnity of Easter in due time, but (as we have before shewed) thought that they must observe the day of our Lord's resurrection from the 14th moon to the 20th; he, I say, with his fellow bishops wrote unto them an exhorting epistle, beseeching and warning them to hold fast the unity of peace and catholic observation with that Church of Christ which was spread over all the whole world; of which epistle namely the beginning is as follows:

To our dearest brethren the bishops and abbots throughout all Scotland,1 Laurence, Mellitus and Justus bishops, servants of the servants of God. Whenas the see apostolic (according to the accustomed manner thereof as it doth in all parts of the world) sent us to preach to paynim people in these western parts, and so it happened us to enter into this isle which is called Britain; where thinking, before we had experience, that men walked according to the customed way of the universal Church, we honoured with great reverence of holiness as well the Britons as the Scots; but having experience of the Britons we thought the Scots better. Marry now, we have learnt by bishop Dagan 2 coming to this before-mentioned island, and by the coming of Columban,3 abbot in France, that the Scots do nothing differ from the Britons in their conversation. For bishop Dagan coming to us would not only not eat with us, but not so much as take his meat in the same house where we were eating. 4 The same Laurence with his fellow bishops sent also letters meet for his degree to the priests of the Britons wherein he endeavoured to strengthen them in catholic unity. But how much he hath availed by so doing, these present days do still declare.1

About this time came Mellitus, bishop of London, to Rome, there to counsel with the apostolic pope Boniface 2 for necessary causes of the English Church. And whenas the same most reverend pope called a synod of the bishops of Italy to appoint some order as concerning the life of monks and their quiet state, Mellitus also himself sat amongst them the 8th year of the reign of the emperor Focas, the 13th indiction, and the 27th day of February:3 that what things so ever were decreed according to rule, he also by subscribing thereunto might confirm them with his authority, and returning to Britain might bring them with him to the English churches to be committed to them and observed, as also beside epistles which the same bishop of Rome wrote and sent to the archbishop Laurence beloved of God and all the clergy, and likewise also to king Ethelbert and the English nation. This is the Boniface which was the 4th bishop of Rome after blessed Gregory, who by earnest suit obtained of the emperor Focas a temple at Rome to be granted to the Church of Christ, which temple of ancient time was called Pantheon, as it were to stand for all the gods: out of which temple this Boniface easting forth all filthiness made a church therein in the honour of the holy mother of God and all the martyrs of Christ beside; that the army of devils being shut out thence, the army of martyrs might have there memorial.

How when the kings Ethelbert and Sabert were dead, their successors brought up again idolatry, whereupon Mellitus and Justus departed out of Britain.

In the 616th year of the incarnation of our Lord (which was the 21st after that Augustine and his company were sent to the English nation to preach 1), Ethelbert king of Kent, after his temporal reign which he had kept most gloriously the space of 56 years, entered into the eternal bliss of the kingdom of heaver: who was in deed the third king of the English nation, and had lordship over all their southern provinces which are separated from the northern by the flood Humber and the borders adjoining thereto; but he was the first of all the kings that ascended into the kingdom of heaven. For the first that had lordship after this sort 2 was Aella king of the South Saxons; the second Caelin king of the West Saxons, who was called in their own tongue Ceawlin; the third, as I have said, was Ethelbert king of the Kentishmen; the fourth was Redwald king of the East English, who also, while Ethelbert yet lived, was gaining the leadership for the same his own nation; the fifth was Edwin king of the Northumbrian nation, that is, king of those that dwell about the north part of the flood Humber, who, being a prince of greater power than all other that inhabited Britain, was head over both the English and the Britons too, except the people of Kent; and added moreover to the English lordship the Mevanian islands 3 of the Britons, which lie betwixt Ireland and Britain; the sixth was Oswald, himself also king of the Northumbrians, a most Christian prince, whose kingdom was within the same boundaries; the seventh was Oswy his brother, who governed the realm within almost equal bounds for a certain time, and after, he subdued for the most part the Pictish and Scottish races also which dwelt in the north quarters of Britain, and made them tributary. But we will speak of these things hereafter. Now long Ethelbert died the 24th day of February, 21 years being full past after he had received the faith, and was laid in St. Martin's chapel within the church of the blessed apostles Peter and Paul, where also queen Bertha is buried.

Which king, beside all other benefits that he of wise policy bestowed upon his subjects, appointed them, with his council of wise men,1 judicial dooms 2 according to the example of the Romans; which being written in the English tongue are until this day kept of them and practised: in which dooms he for the first time ordained what amends he ought to make, which had by theft taken away anything from the churches, bishops or the other orders: wishing doubtless to provide a safeguard for them whom and whose doctrine he had received.

Now the said Ethelbert was son of Irminric, whose father was Octa, whose father was Eric called also Oisc, of whom the kings of the Kentishmen are wont to be called Oiscings. This Eric's father's name was Hengist, who with Oisc his son, being sent for of Vurtigern, first entered Britain, as we have shewed before.

But after—the death ofEthelbert, when Eadbald his son had taken on him the rule-of-the-realm, he greatly damaged the growth of the Church which was yet right young and tender there. For he would not only not accept the faith of Christ, but he was also defiled with such a fornication as the apostle witnesseth not to have been heard of even amongst the Gentiles, which was that he married his father's wife. 1 With which two heinous offences he gave occasion to his subjects to return to their former vomit, which under his father's dominion, either for favour or fear of the king, had yielded to the laws of faith and chastity. But the scourges of punishment from on high wanted not to the chastisement and correction of the unbelieving king: for he was plagued with often frenzy of mind and the assault of an unclean spirit.

Moreover, the death also of Sabert king of the East Saxons increased the storm of this disturbance of the Church, who departing to the everlasting kingdoms left his three sons, which had remained yet paynims, heirs of his temporal kingdom on earth; and these began straightway and openly to follow idolatry which, while their father lived, they seemed somewhat to have relented, and gave free licence to the people subject to them to worship idols. These princes, when they saw the bishop,2 after he had celebrated the solemnities of the mass in the church, give the people the sacrament, being puffed up with barbarous and rude folly, would say (as the common report is), Why dost thou not offer us also the white bread which thou didst both give to our father Saba (for so they were wont to call him) and which thou dost not yet cease to give the people in the church? To whom he answered: If ye will be washed in that wholesome font,3 wherein your father was washed, ye are also able to be partakers of the holy bread whereof he was partaker: but if ye contemn the laver of life, ye can in no wise receive the bread of life. We will not, say they in reply, enter that font, for we know we have no need thereof, but yet nevertheless we wish to be refreshed with that bread. And when they had been often and diligently warned of the bishop that it could by no means be, that without most holy cleansing anyone might communicate of this most holy oblation, they at last, in their fury and rage, said to the bishop: If thou wilt not consent to us in so small a matter as we ask of thee, thou shalt not be able henceforth to abide in our province. And straightway they expelled him, commanding him and all his company to depart their realm.

Who Being expelled thence went into Kent to commune there with Laurence and Justus his fellow-bishops, what were best to be done in this case. And by common consent it was concluded that it were better for them all to return to their own country and there to serve the Lord with a free mind, than to abide without profit amongst barbarous men that were rebels of the faith. And so at first Mellitus and Justus departed and withdrew to the coasts of France, purposing to attend for the issue of these matters. But these kings, which had driven from them the preacher of truth, were not long time enslaved to the worshipping of devils without punishment. For going out to battle against the tribe of the Gewissas, 1 they were all slain along with their army; but although the authors of mischief were thus destroyed, yet could not the common people once stirred to naughtiness be amended and recalled to the simplicity of faith and charity which is in Christ.

How Laurence chastened by the apostle Peter converted king Eadbald to Christ, who shortly after called back Mellitus and Justus to preach.

WHEN now Laurence also was ready to go after Mellitus and Justus and forsake Britain, he commanded, the very night before he went, his bed to be laid in the church of the blessed apostles Peter and Paul, of which church we have oftentimes before spoken; where, when after many his prayers and tears poured forth to the Lord for the state of the Church, reposing his body to rest and going to sleep, the most blessed chief of the apostles appeared to him, and scourging him with sharp stripes a great while in the close and secret night, sought to know with apostolic severity, why he should forsake the Hock which he himself had committed unto him, and to what shepherd, running now away himself, he would leave the sheep of Christ beset in the midst of wolves. Hast thou, quoth he, forgot mine example, who for the little ones of Christ, which he commended to me in token of His love, did suffer fetters, stripes, imprisonings, afflictions, and at the last death itself, yea the death of the cross, by infidels and the enemies of Christ, that I might myself be crowned with Christ? By these stripes of the blessed Peter and these his exhortations Laurence the servant of Jesus Christ, being stirred up, came straightway to the king early in the morning and loosing his garment shewed him how sore he was beaten and pitifully his flesh torn. The king much amazed thereat enquired who durst be so bold as to whip and scourge such a man: and when he heard that for his own salvation's sake the bishop had suffered so grievous beatings of the apostle of Christ, he feared greatly; and so having cursed all worship of idols, and renouncing his unlawful marriage, he embraeed the faith of Christ, and being baptized he endeavoured to consider and befriend the cause of the Chureh in all points to his uttermost power. He sent also into France and called home Mellitus and Justus, commanding them to return to their churches and give instruction freely: and they returned again the year after their departure; and Justus went back to Rochester where he was bishop, but as for Mellitus the Londoners would not receive him for bishop, choosing rather to obey idolatrous high priests. For Eadbald was not a king of so great power as was his father, that he might restore the bishop to his church notwithstanding the paynim Londoners' ill-will and resistance. But yet for his own part and all his subjects, from the day that he was converted to the Lord he was earnest to submit himself to the commandments of God. At last also he built a church in honour of the holy mother of God in the monastery 1 of the most blessed chief of the apostles, which church Mellitus the archbishop consecrated.

How bishop Mellitus quenched with his prayer the flames burning his city.

For in the reign of this king Eadbald the blessed archbishop Laurence ascended to the heavenly kingdom and was buried the second day of February in the church and monastery of the holy apostle Peter fast by his predecessor Augustine, and after him Mellitus who was bishop of London succeeded to the see of Canterbury church, third archbishop after Augustine: whenas Justus was still alive and governed the church of Rochester. Which two prelates, since they did rule the English Chureh with great labour and diligence, received exhorting epistles from Boniface,1 bishop of the Roman and apostolic see, who after Deusdedit governed the Church in the year of the incarnation of our Lord 619. Now Mellitus was troubled with infirmities of the body, that is to say, with the gout, yet, notwithstanding, the walking of his mind was sure and sound, and passing over speedily all earthly things he hied him fast to heavenly things, which are ever to be beloved, to be wished and to be sought for. After the flesh he was noble by the birth he came of, but more noble by the height he came to of his mind.

In a word I will rehearse one token of his good power by which the rest may be understood; when upon a certain time the city of Canterbury was from fault of negligence taken with fire and began to consume away by much increasing of the flames, so that no man by any casting of water was able to stay it, the greatest part of the city being at length near burnt and the furious flashes extending themselves to the bishop's palace, the bishop trusting in God's help, where the help of man now failed, commanded that he might be carried out of his house and set against these fierce flaws of fire flying all round about. Now in that part where the assault of the flames fell most sorely there was the tomb of the blessed Four Crowned Martyrs.1 When the bishop by the hands of his servants was brought thither, he began with prayer, sick as he was, to drive away the peril which the stout strength of strong men with much labour could not before bring to pass. And behold, the wind that blew from the south, whereby this fire was spread abroad over the city, now suddenly being bent against the south, first drew off the blast of his fury from hurting the places right over in the other side, and straightway sinking utterly to rest stayed his blowing, while the flames in like manner were quieted and died out. And for as much as the man of God did fervently burn with the fire of divine charity, seeing he was wont with his often prayers and exhortations to drive from the hurt of himself and all his the storms of the powers of the air,2 he might now justly prevail against the winds and (lames of the present world, and obtain that they injured not him nor his.

And this man then, after he had ruled the Church 5 years, passed away to the heavens in the reign of Eadbald, and was buried with his fathers in the oft-mentioned monastery and church of the most blessed chief of the apostles, in the 624th year of the Lord's incarnation, on the 24th day of April.

How pope Boniface sent Justus, Mellitus' successor, a pall and an epistle.

To whom Justus succeeded immediately in the pontificate, who was bishop of the church at Rochester, over which church he consecrated Romanus as bishop in his place, for now he had received authority to ordain bishops from Boniface the pope, successor of Deusdedit as we have said before; the form of which authority is as follows: To our dearly beloved brother Justus, Boniface. How godly and how earnestly also you have, dear brother, laboured for the Gospel of Christ, not only the tenor of your epistle directed to us, but rather the perfection granted unto your work from on high hath declared. For Almighty God hath not forsaken either the meaning of His name or the fruit of your travail, seeing Himself faithfully hath promised the preachers of the Gospel, saying: 1 ' Lo, I am with you always, even unto the end of the world.' Which thing especially His clemency hath shewed in this ministry appointed you, by opening the hearts of the Gentiles to receive the singular mystery of your preaching. For He hath made honourable with a great reward the acceptable course of your eminence by the approval of His goodness, seeing that Himself, by bestowing abundant fruit upon the exercise of your most faithful trading 2 with the talents entrusted to you, hath prepared for that course what you could set forth for manifold generations. And this too is given you in such recompense, for that you, persisting continually in the ministry appointed to you, looked with laudable patience for the redemption of that people, and their salvation was granted unto you, that they might get some good by your deserving; as the Lord saith:1 ' He that endureth to the end shall be saved.' Ye are therefore saved by the hope of patience and by the virtue of longsuffering, so that the hearts of infidels being purged from their natural and superstitious disease may attain to the mercy of their Saviour. For after receiving the letters of our son king Adulwald, 2 we have understood with what great learning of the holy word you, my brother, have brought his mind to belief in true conversion and in the undoubted faith. Whereupon we, putting sure affiance in the forbearance of the heavenly mercy, do believe that not only the full salvation of king Adulwald's subjects but rather also of the next inhabitants about him must come to follow after the ministry of your preaching: to the end that, as it is written, the payment of your perfected work may be given you from the Lord, the rewarder of all good, and that truly the universal confession of all nations receiving the mystery of the Christian faith may manifestly declare, ' Then-sound hath gone forth over all the earth, and their words to the uttermost parts of the world.'3

Furthermore, called thereunto heartily of our bounteousness we have sent you, my brother, by the bearer of our present letter, a pall, which namely we have given you licence to use only in the celebration of the most holy mysteries: granting you, moreover, by the aid of the Lord's mercy the ordaining of bishops when occasion requireth: so that the Gospel of Christ by the preaching of many may the better be spread over all nations that be not yet converted. Be therefore, my brother, zealous to keep with pure sincerity of mind this authority which thou hast gotten by the bounty of the see apostolic, earnestly considering what it is that is figured by the vestment of such exceeding honour, which thou hast received to be worn upon thy shoulders. And calling for the mercy of the Lord, endeavour to prove thyself such a man as may shew and present the rewards of the gift we have bestowed, before the tribunal of the supreme Judge that is to come, not with the loss but with the gain of souls. God have thee in His safe keeping, most beloved brother!

Of the reign of king Edwin, and how Paulinus, coming to preach the Gospel to him, first instructed his daughter in the mysteries of the Christian faith and others with her.

ABOUT this time the people also of Northumberland (that is, that nation of the English which dwelt toward the north side of the flood Humber), received together with their king Edwin the word of faith by the preaching of Paulinus, of whom we have spoken before.1 To the which king to wit in a good abodement 2 of receiving the faith and the heavenly kingdom was granted also greater power by the increase of his earthly dominion: insomuch that he brought under subjection all the coasts of Britain, where either the provinces of the English themselves or the Britons had their habitation, which thing no one of the English kings had done before him.

Moreover, too, he joined on the Mevanian islands (as we have also shewn before *) to the dominion of the English: of which isles the first (that is nearest the south and is both in situation larger and more plentiful in produce of crops and more fertile) hath dwelling-room for the number of 960 families, according to the estimate of the English 2; the second hath space of ground for 300 tenements or somewhat more.

Now the occasion to this people of receiving the faith was that the aforenamed king was joined in affinity to the kings of Kent by the marriage of Ethelberga, otherwise called Tata, daughter of king Ethelbert. Which lady when at the first king-Edwin sought for wife at the hands of her brother Eadbald, then king of Kent, by the sending of wooers, answer was given that it was not lawful for a Christian maiden to be given for wife to a paynim, lest the faith and sacraments of the King of Heaven might be profaned by the company of such a king as knew not at all the worshipping of the true God. Which answer when the ambassadors brought back to Edwin, he promised that in any case he would do nothing which should be contrary to the Christian faith which the maiden professed; but rather permit that she, with all the men and women, priests and attendants which came with her, should observe after the Christian manner the faith and practice of their religion. Neither did he deny but that himself also would submit to the same religion, so that after the examination of wise men 3 it were able to be found holier and meeter for God.

And accordingly the maiden was promised and sent also unto Edwin, and according to appointment made, Paulinus the man beloved of God was ordained bishop to go with her,1 and by daily exhortation and celebration of the heavenly sacraments to strengthen her and her company that they might not be defiled with the fellowship of paynims.

Now Paulinus was made bishop by the archbishop Justus about the 21st day of July, the 625th year of our Lord's incarnation; and in this way he came in company of the above-mentioned maiden unto king Edwin, as if he had been the companion of their carnal union. But he himself was rather bent, with all his mind to call that country to which he went, to the acknowledging of the truth, that, according to the saying of the apostle, he might present her as a chaste virgin to Christ the one true husband.2 And when he was now come into the province, he laboured earnestly with the Lord's help to keep them which came with him from falling from their faith, and by preaching to convert, if by any means it were possible, some of those paynims to the grace of faith. But, as the apostle saith,3 albeit he laboured long in the word: The God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ should shine unto them.

Now in the following year there came into this province a desperate ruffian named Eumer (sent by Cwiehelm, king of the West Saxons), with the hope to dispatch king Edwin of his kingdom and life at the same time; and this man had a double-edged short sword 4 to this intent dipped in poison, that if the stroke of the sword were not forceable enough to kill the king out of hand, yet it might be helped forward with the infection of the poison. Now he came on the first day of Easter unto the king, who lay at the river Derwent where there was then a royal township,1 and entered there as if bringing a message from his master; and when with crafty speech he was rehearsing his feigned embassy, he steppeth forth suddenly and drawing his sword from under his garment made assault upon the king. Which when Lilia the king's most loyal thane saw (having no buckler ready at hand, wherewith he might defend the king from present death), he stcpt straightway with his own body between the king and the stroke of the piercing sword; but the murderer struck his sword so far and fiercely, that through the body of this soldier now quite slain he even wounded the king himself. Which thing when he had thus done, being straightway beset with weapons on all sides, right in the confusion he slew also with the same bloody sword another of the thanes, whose name was Forthere.

Now it happened that on the same most holy night of the Lord's Easter the queen was delivered of a daughter to the king, whose name was Eanfled. And when the king in the presence of the bishop Paulinus gave thanks to his gods for the birth of his daughter, the bishop contrariwise began to give thanks to the Lord Christ, and to add furthermore that he hath obtained by his prayers of Christ, that the queen might bring forth her child safely and without grievous pain. With which his words the king, being much delighted, promised that he would renounce idols and serve Christ, if so be that Christ would grant him life and victory in his wars against the king by whom this man-queller who had wounded him had been sent; and in pledge of performing this his promise he committed this his same daughter to bishop Paulinus to be consecrated to Christ; who was baptized first of the people of the Northumbrians upon the holy day of Pentecost 1 with eleven others of the king's family.

At which time the king being recovered of the wound before inflicted on him, made an army and marched against the nation of the West Saxons, and when war was begun he slew or else took prisoners all them whom he understood to have conspired to his death. And so returning home to his country in triumph, yet would he not by and by or without further counsel receive the sacraments of the Christian faith: although he served not idols any more from that day he promised he would serve Christ. But at the first he was careful more diligently at leisure, and from the mouth of the venerable man Paulinus himself, to learn thoroughly the reason of the faith, and to confer with his nobles, whom he knew to be the wiser, what were best, as they thought, to be done in these matters. Moreover (as he was by nature a man of excellent understanding), sitting oftentimes by himself alone for a great space, in much silence of outward voice, but in his inward thought communing many things with himself, he debated diversely what he should do and what religion were best to be followed.

How pope Boniface sent a letter and exhorted the same king to the faith.

About which time he haply received from Boniface, bishop of the see apostolic, a letter exhorting him to the faith, of which the form is such:

Copy of the letter of the most blessed and apostolic pope of the church of the city of Rome, Boniface, unto the puissant prince Edwin king of the English.1 To the puissant prince Edwin king of the English, Boniface, bishop, servant of the servants of God.

Although the power of the supreme divinity cannot be expressed by the employment of words of man (for it consisteth by the greatness thereof of so unspeakable and unsearchable eternity, that no keenness of wit is able to comprise and expound how great it is): yet for as much as the lovingkindness of God, opening the gates of the heart to the entry of itself, doth mercifully pour into men's minds by secret inspiration such things as shall be revealed concerning itself; we have thought good to extend our episcopal care in uttering unto you the rich store of the Christian faith, that bringing likewise also unto your understanding the Gospel of Christ, which our Saviour commanded to be preached to all nations, we may offer you the means of your salvation. The mercy, therefore, of the high majesty of God, who with the only word of His commandment hath founded and created all things, the heaven to wit and the earth, the sea and all that in them is, setting the degrees, in which they should abide, by the counsel of His eternal Word, and ordering them by the unity of the Holy Ghost, made man (fashioned of the mire of the earth) to His own image and likeness, and gave him such preeminence of reward that He set him above all things, and (so that he kept the bounds of His commandment) fenced him with the assurance of immortality. This God then, the Father and the Son and the Holy Ghost, which is the inseparable Trinity, mankind, from the rising of the sun even to the going down of the same, worshippeth and adoreth with wholesome confession of faith as the Creator of all things and their own Maker: to the which God the supreme honours of empire and the puissant powers of state are lowly subject, because by His ordinance authority over all kingdoms is granted. His merciful goodness therefore in extending His aid to all His creation hath marvellously vouchsafed to enkindle with the heat of the Holy Ghost the cold hearts of the nations set even in the uttermost parts of the earth in the acknowledgment also of Himself.

For we reckon your highness hath come to a fuller understanding than we (the country lying so near), of what the mercy of the Redeemer hath wrought in the illumining of his highness our son king Audubald and the nations subject unto him. Therefore do we trust with certain hope that by His heavenly longsuffering the wonderful gift is being-bestowed also in you; seeing indeed we have learnt the sovereign lady your wife (who is discerned to be part of your body) to be illuminated with the reward of eternity by the regeneration of holy baptism.

Wherefore we have thought it good to exhort your highness in this our present letter with all affection of inward charity; to the intent that loathing idols and their worship, and despising the fond foolishness of their temples and the deceitful enticements of soothsaying, ye may now believe in God the Father Almighty, and His Son Jesus Christ, and in the Holy Ghost, and that believing so ye may be loosed by the working power of the holy and inseparable Trinity from the bonds and captivity of the devil, and be enabled to be made partaker of life everlasting.

Now in how great fault and offence they are fast held, which worship idols and embrace the deadly superstition of idolatry, the examples of their destruction that worship them can sufficiently inform you; whence it is that it is said of them through the mouth of the Psalmist: 1' All the gods of the Gentiles are devils but the Lord hath made the heavens.' And again: 2 ' They have eyes and see not; they have ears and hear not; they have noses and shall not smell; they have hands and shall not feel; they have feet and shall not walk: therefore are all such made like unto them as do put the hope of their confidence in them.' For how can they have power to help any man, which are made of a corruptible matter and wrought too by the hands of thy inferiors and subjects; upon which, namely, by employment of the work of craftsmen thou hast bestowed the likeness of limbs without life; which, were they not moved by thee, shall not be able to walk, but like a stone set fast in one place, so are they builded up, and having no understanding and stark with right insensibleness have gotten no ability to hurt or help? Therefore we cannot by any discretion and judgment find out upon what blindness of mind ye worship and follow after those gods to whom your own selves have given the representation of a body.

Wherefore it behoveth you to receive now the sign of the holy cross by which mankind was redeemed, and shake from your heart the abominable guile of the subtlety of the devil, who ever continueth in malice and envy at the works of God's goodness, and setting hands on these gods which up till now ye have fashioned as your gods by the joining together of the work of men's hands, to see that they be broken in pieces and smitten asunder utterly. For the very dissolving and ruin of them that never had breath of life in them, nor could not by any means take of their makers sense and feeling, can plainly chew you how it was nothing at all which hitherto you were worshipping; whereas assuredly you who have received the breath of life from the Lord stand forth as better than they be, that are made with hands: seeing that Almighty God hath brought you to sprout from the stock of the first man whom He formed, after innumerable shoots through many ages have sprung therefrom. Come you therefore to the acknowledging of Him that hath created you, that hath breathed into you the breath of life, that for your redemption hath sent His only begotten Son, so that He might deliver you out of original sin, and reward you after with heavenly recompence, being now delivered from the power of the corrupt wickedness of the devil.

Receive ye the words of the preachers and the Gospel of God, of which they are the messengers to you; to the end that, believing, as has been said more than once, in God the Father Almighty and in

Jesus Christ His Son and in the Holy Ghost and the inseparable Trinity; and that abandoning the thoughts of devils and driving from you the enticement of the poisoned enemy that is full of deceit, ye may be born again by water and the Holy Ghost to Him in Whom ye have believed, and by the help of His bountifulness may dwell with Him in the brightness of everlasting glory.

Furthermore we have sent you the blessing of your protector the blessed Peter, chief of the apostles, that is to say, by a shirt with ornament in gold, and a cloak made at Ancyra; and this gift we beseech your highness to accept with so good a heart and will as ye understand it is sent from us.

How he exhorted the king's wife by a letter that she should diligently seek for the king's salvation.

The same pope also sent a letter as follows to the king's wife Ethelberga:

Copy of the letter of the most blessed and apostolic Boniface, pope of the city of Rome, sent to Ethelberga queen of king Edwin. To her highness the lady queen Ethelberga, our daughter, Boniface bishop, servant of the servants of God.

The loving kindness of our Redeemer, of His great providence hath offered mankind (whom by the shedding of H's precious blood He hath delivered from the bonds of the captivity of the devil) the means by which they might be saved; that by insinuating through divers means into the minds of the nations the acknowledgment of His name, they might receive the mystery of the Christian faith and acknowledge their Creator. Which thing in deed, that it hath been by heavenly gift bestowed upon the mind of your highness, the mystical cleansing of your regeneration doth plainly confirm. Therefore our heart hath leaped for joy at this great benefit of our Lord's bountifulness to you, for that He hath vouchsafed by your confession to enkindle a spark of right religion; that thereby He might after easily make a flame in the love of Himself to rise not only in the mind of his highness your husband, but rather in the minds of all the people subject unto you.

For we have learned by the report of them which came to us with the tidings of the laudable conversion of our son his highness king Audubald, that your highness also (after ye had received tin wonderful mystery of the Christian faith) do shine and excel in good works and such as be ever pleasant in the sight of God, that ye do also diligently keep yourself from the worshipping of idols or frequenting of temples and from the allurement of fond soothsaying, and are so continually watchful in the love of your Redeemer with unchangeable devotion, that you never cease to bestow your pains unceasingly to the enlargement of the Christian faith; and whereas for our fatherly charity we had with searchings of heart inquired of the state of his highness your husband, we understood that he served so far forth to the abomination of idolatry, that he delayed to shew his obedience and give ear to the voice of the preachers. By which news no small bitterness was heaped upon us, by reason that a part of your own body hath remained in this sort alienated from the acknowledgment of the highest and inseparable Trinity. Wherefore, as becometh a father to do, we have not delayed to send our warning to your Christian highness; encouraging you that, whereas ye are now filled with the help of God's inspiration, ye delay not to be instant in season and out of season in seeking that he himself too by the aiding power of our Saviour the Lord Jesus Christ may be coupled with you in the number of Christians; and so thou mayest hold the laws of wedlock in like manner in an unspotted bond of union. For it is written:1 ' They shall be two in one flesh.' How then can it be said that you have oneness of union if your husband, by the darkness of detestable error set between you, shall abide still alienated from the brightness of your faith?

Wherefore cease not by continuing instant in prayer to try to obtain from the long-suffering of the heavenly mercy the benefit of his enlightening, that namely they, whom the knot of carnal affection is shewn to have rendered in a certain sort one body, may also by the unity of faith be preserved in unending fellowship after their departure from this life. Press on then, illustrious daughter, and with utmost endeavour hasten speedily to soften the hardness of his heart by the religious communication of the divine commands; pouring into his mind, how excellent a mystery it is that thou by believing hast received, and how marvellous is the reward thou hast deserved to attain to because thou hast been born again. Kindle to warmth the coldness of his heart by the message of the Holy Ghost Himself; that when he hath set aside the numbness of the deadly worship of idols, the heat of divine faith may enkindle his understanding by thy often encouragements, that so it may truly appear to be fulfilled assuredly in thee, which is testified in holy Scripture:1 ' The unbelieving husband shall be saved by the woman that believeth.' For unto this end thou hast gained the pitifulness of the Lord's goodness, that thou shouldest render back to thy Redeemer the multiplied fruit of thy faith and the good gifts committed unto thee. And verily that thou mayest have strength to fulfil this work by the help of the protection of His lovingkindness, we cease not to ask with continual prayer.

In these words therefore sent in advance, shewing you the duty of our fatherly love, we exhort you that having found the opportunity of a bearer ye will as quickly as possible by favourable tidings give us comfort concerning those things which the power from above shall vouchsafe to work marvellously by you in the conversion of your husband and your subjects, that we (which carefully and longingly look for the happy news of the salvation of the soul of you and all yours) by this your tidings may be comforted, and acknowledging the brightness of the divine graciousness more richly spread abroad in your midst, we may with joyful confession give deservedly abundant thanks to God the giver of all good things and the blessed Peter, the chief of the apostles.

Furthermore, we have sent you the blessing of your protector the blessed Peter, chief of the apostles, that is to say by a looking-glass of silver and a comb of ivory gilt with gold; and we pray your highness to accept this gift in that spirit of loving-kindness in the which, as ye understand, it hath been sent by us.

How Edwin was invited to believe by a vision appearing to him aforetime in banishment.

THUS much did pope Boniface by letter, when informed concerning the salvation of king Edwin and his people. Moreover, the king's mind was very much holpen to receive and understand the precepts of wholesome doctrine by a message from heaven, which divine goodness vouchsafed to reveal to him while he lay sometime in banishment at the court of Redwald king of the Angles. When then Paulinus perceived that the king's loftiness of spirit could hardly be bowed to the lowliness of the way of salvation, and to receive the mystery of the quickening cross; and when he was labouring for the king's salvation as well as that of the people over whom Edwin was ruler, both by word of exhortation before men and the word of prayer before the divine goodness: at the length he learned in the spirit (for so it is most likest to be) what and of what nature was that message which had before been declared to the king from heaven. And thereafter he made no delay, but forthwith warned the king to fulfil the vow which at the time of the message shewn to him he had promised to do, in case he were delivered from his present miseries and attained to the dignity of a kingdom.

Now the message was such as followeth. At what time the king's predecessor Ethelfrith with grievous pursuing made him lie privy in divers places and realms, and wander as a banished man for many years' space, at the length Edwin came to Redwald, beseeching him that he would save him by protecting his life from the trains and search of so deadly an enemy: who gladly entertained him and promised to fulfil that his request. But after that Ethelfrith heard say that Edwin was seen in that province and lived there at the king's court familiarly with all his company, he sent ambassadors to offer Redwald a great sum of money to procure Edwin's death; but it prevailed nothing. He sent a second time, he sent a third time, both offering more plentiful gifts of money and threatening him beside with war if his offer were still scorned. Which Redwald, either overcome by the threats or corrupted with the bribes, granted the things which he was asked and promised either to put Edwin to death himself or else yield him up to the ambassadors. Which thing when a certain faithful friend of Edwin's had word of, he entered to the chamber where Edwin was preparing to sleep (for it was an hour within night), and calling him forth informed him what the king had promised to do against him, saying in the end thus much: If therefore you so please, this very hour I shall lead you out of this province and bring you into such a place that neither Redwald nor Ethelfrith be ever able to find you. To whom Edwin saith: I thank you for this your gentleness; nevertheless I cannot follow your counsel herein, namely to be myself first to make void the covenant I have entered into with so mighty a king, seeing he hath done me no wrong, hath shewn me no enmity hitherto. Nay more, if I must of necessity die, I had rather he should yield me up for death than any man of less nobility. For whither should I fly now, who in the course of so many years and seasons 1 was a wanderer through all the provinces of Britain, avoiding the snares of my enemies? The friend therefore departing, Edwin remained without alone, and sitting down sadly before the palace began to be troubled with many hot vexations of thought, not witting what to do or whither to turn his feet.

And after being long harassed with privy torments of mind and close fire of secret sorrow,1 he saw suddenly in the silence of the dead of night a man drawing toward him, which was both for visage and apparel unknown to him: whom he espying thus as one unknown and unexpected, was not a little afraid. But the stranger coming unto him greeteth him, and asketh him wherefore he sat so sorrowful on the stone, watching all alone at that hour, when other men were at rest and sunk in their deep sleep. Whereon Edwin in turn demanded of him what he had to do therewith, if he passed the night within doors or without. To whom this man answered and said: Think ye not but that I know the cause of your heaviness and watch, and of your solitary sitting without doors: for I know quite surely who ye be and wherefore ye are sad, and what mischief you fear shortly shall befall you. But tell me, what reward would you give to him, if such there should be, who should rid you out of these sorrows and persuade Redwald that neither he himself should do you any hurt nor yield you up to your enemies that they might slay you? And when Edwin answered that he would give all that he possibly could to such an one for reward of so good a turn, this man added moreover: What if beside this he do truly warrant you that ye shall be a king and all your enemies destroyed, yea and that in such sort that you shall not only excel all your ancestors, but also pass in power all the kings who had reigned before you in the English nation? Here Edwin, being made more firm by questioning, doubted not to promise that he would be answerable with worthy thanksgiving to the man that should bestow on him such great benefits. Then the man spake the third time and said: But tell me, if the man, which hath foretold that you shall hereafter undoubtedly have such and so great benefits, can give you also better counsel and more profitable for your life and salvation than ever any of your parents or kinsfolk heard of, can you then consent to obey him and receive his wholesome sayings? But Edwin delayed not but that he promised out of hand that he would altogether follow his teaching, who should deliver him from so many grievous miseries and exalt him after to wear a royal crown. And when this answer was received, straightway the man which talked with him laid his right hand upon Edwin's head, and said: When this sign then shall come unto you, remember well this time and this our talk, and delay not to fulfil that you do now promise me. And this being said, according to the tale told, he suddenly vanished away, to the intent that Edwin might understand that it was no man which had appeared unto him, but a ghost.

And when this young prince was still sitting solitary in the same place, rejoicing for the comfort bestowed upon him, but yet very careful and busied in pondering in his mind who it should be or whence he should come which spake these things to him, there came to him his aforesaid friend and greeting him cheerfully said: Rise, come in, and stilling and letting pass this your cark and care set your mind at rest and your limbs to sleep, for the king's heart is changed, nor doth he purpose to do you any wrong, but rather to keep his promised faith; for after he had discovered to the queen in secret his thought of which I told you before, she withdrew him from that purpose, warning him that it is in no wise meet for a king of such prowess to sell his best friend, when he is now brought to straitness, for gold, nay, more, to lose his honour which is more to be esteemed than all treasures, from love of money. Why make a longer tale? The king did as hath been said; and not only not betrayed the banished man to the ambassadors of his enemy, but also helped him to come to the throne. For shortly after, when the ambassadors were returning home, he gathered a mighty army to conquer king Ethelfrith, and when Ethelfrith marched against him with an army that was much weaker (for space enough had not been given him to gather all his force together and order it into one army) Redwald slew him in the borders of the Marchland men, at the east side of the river called Idle:1 in which battle Regenhere, king Redwald's son, was slain: and thus Edwin, according to the oracle which he had received, not only avoided the snares of the king his deadly enemy, but also succeeded the same after his death in the honour of his kingdom.2

When therefore Paulinus for all his preaching of the word of God found that the king slacked to believe, using yet for some space at divers fitting hours to sit solitary (as we have said before) and diligently to examine with himself what were best for him to do, what religion were best to be followed, the man of God entering the presence of the king on a certain day, laid his right hand on his head and asked him whether he acknowledged that sign or no. And when the king trembling thereat would have fallen down at his feet, Paulinus lifted him up and spake after a familiar sort thus unto him: Behold, by the granting of the Lord you have escaped the hand of the enemy whom you dreaded; behold, by His bountiful gift you have obtained the kingdom for which you longed. Remember that you delay not to perform the third thing which you promised, by receiving His faith and keeping His commandments, Who both delivered you from your temporal adversities, and exalted you to the honour of a temporal king; and if you shall be willing hereafter to obey His pleasure which He declareth to you through me. He will also deliver you from the perpetual torment of evils, and make you partaker with Him of the eternal kingdom in the heavens.

What counsel the same Edwin had with his chief men for the receiving of the faith of Christ; and how his chief priest profaned his own altars.

Which words when the king heard, he answered that he both would and was bound to receive the faith which Paulinus taught. But he said that he would still confer thereof with the nobles that were his friends, and his chief counsellors, that so, if they too should be willing to think the same as he did, they might all be consecrated together to Christ in the font of life. Whereunto when Paulinus agreed, the king did as he had said. For having called a meeting of his wise men, he asked severally each of them, what manner of doctrine this seemed to them to be, which until that day had never been heard of before, and what they thought of the new worshipping of divinity which was now preached.

To whom Coifi, the first of the king's priests, incontinently answered: May it like your highness to prove what manner of doctrine this is which is now preached unto us; but thus much I surely avouch unto you, which I have certainly learned, that the religion which unto this day we have observed hath no virtue nor advantage in it at all: for none of your subjects hath set himself more earnestly to the worship of our gods than I; and yet, notwithstanding, there are many of them which receive from you more ample benefits than I, and higher dignities than I, and better prosper in all they take in hand to do or seek to get than L If now the gods could aught have done, they would rather have holpen me, who have been careful to serve them more zealously. Wherefore it remaineth that, if you shall find after good examination that these things which be now newly preached to us be better and of more power, then without longer delay we hasten to receive them.

To whose wise persuasion and words another of the king's nobles consenting forthwith added: Such seemeth to me, my Lord, the present life of men here in earth (for the comparison of our uncertain time to live), as if a sparrow should come to the house and very swiftly flit through; which entereth in at one window and straightway passeth out through another, while you sit at dinner with your captains and servants 1 in winter-time; the parlour being then made warm with the fire kindled in the midst thereof, but all places abroad being troubled with raging tempests of winter rain and snow. Right for the time it be within the house, it feeleth no smart of the winter storm, but after a very short space of fair weather that lasteth but for a moment, it soon passeth again from winter to winter and escapeth your sight. So the life of man here appeareth for a little season, but what followeth or what hath gone before, that surely know we not. Wherefore if this new learning hath brought us any better surety, methink it is worthy to be followed. ' Thus or in like manner spake thereafter the rest of the ciders and counsellors of the king, being moved of God.

But Coifi said, moreover, that he wished more diligently to hearken to Paulinus himself speaking concerning the God whom he preached. And when he did so according to the king's pleasure, Coifi, on hearing his words, with a loud voice said: I understood long ago that it was right nought that we worshipped; for certes the more curiously I sought for the truth in that our worship, the less I found it. But now do I plainly avouch that in this preaching is manifested that truth which is able to give us the gifts of life, salvation and of bliss everlasting. Wherefore I give counsel, my lord, that out of hand we curse and give over to the flames the temples and altars which we have consecrated without fruit and profit. Why make a longer tale? The king openly gave consent to blessed Paulinus in his preaching of the Gospel, and renouncing idolatry declared that he received the faith of Christ. And demanding then of the aforesaid priest of his sacrifices, who should first profane the altars and temples with the grates wherewith they were environed: Marry, replied he, I will. For who now to the good example of all men can better than I myself, by the wisdom given me by the true God, destroy those things which I have myself worshipped by foolishness? And incontinently casting away vain superstition he besought the king to grant him harness and a stallion war horse whereon he might mount and come to destroy the idols. For it was not before lawful for a priest of the sacrifices either to wear harness or to ride on other than a mare. Girded therefore with a sword about his loins he took a spear in his hand, and mounting the king's war horse set forth against the idols. Which sight when men saw they thought he had been mad. But for all that he stayed not to profane the temple, as soon as he approached near unto it, casting thereupon the spear which he held in his hand; and much rejoicing for the acknowledgment of the worship of the true God he commanded the company, which was there with him, to set fire to and destroy the temple together with all its courts. Now the place where these idols sometime were is now to be seen not far from York to the east beyond the river Derwent, and is at the present day called Godmunddingaham,1 in which place the chief priest himself by the inspiration of the true God defiled and destroyed the altars which he himself had consecrated.2

How the same Edwin and all his folk were made believers, and in what place Paulinus baptized them.

So king Edwin with all the nobility of his country and most part of the commons received the faith and came to the laver of holy regeneration, the eleventh year of his reign, which is the 627th year of the Lord's incarnation, and about the 180th year after the entrance of the English into Britain. Now he was baptized at York on the holy day of Easter 1 the 12th of April, in the church of the apostle Peter, which in all speed he himself set up of wood in that same place while he was catechized and instructed against his baptism. And in this city also he granted a bishop's see for Paulinus himself, his teacher and bishop. Moreover, as soon as he was christened, at the telling of the same Paulinus, he set to building right in that place a basilica of stone greater and more magnificent, in the midst whereof he would have enclosed his own proper oratory which he had before made. Laying, therefore, the foundations in a ring about the first oratory he began to build there a basilica foursquare. But before the wall thereof could be brought to his just highness, the king himself was slain by cruel death, and left that same work to be perfected by his successor Oswald. Now Paulinus from that time, six years after, that is to the end of king Edwin's reign, preached the word of God continually by his good leave and favour in that province; and they believed and were baptized, as many as were predestined to life everlasting: amongst whom were Osfrid and Eadfrid king Edwin's sons both which he had in his banishment by dame Quenberga, daughter to Cearl king of the Marchmen.

In time following his other children also which he had by queen Ethelberga were baptized, as his son Ethelhun and his daughter Ethelthryth and a second son Wuscfrea, of the which the two first were taken out of this life while still in their white garments of baptism, and buried in the church at York. Yffi son of Osfrid was christened too, with many other of the nobility and ethelings of the royal race.1 And, as is reported, then was the fervour of faith and earnest desire of the health-giving laver so great among the people of the Northumbrians, that on a certain time, when Paulinus came with the king and queen to the royal township which is called Adgefrin,2 he stayed in that place with them thirty-six days, only occupied in catechizing and instructing: in each of the which days he did nothing else from morning till evening but instruct the commons which flocked thither out of all places and villages thereabout in the word of Christ's salvation, whom after he had thus instructed he cleansed in the flood Glen,3 for that was the next near water, with the laver of remission. This town ship of Adgefrin in the time of succeeding kings waxed rude and desert, and another was built in its room in a place called Maelmin.4

Thus much did Paulinus in the Bernicians' province; but also in the province of the Deirans, where he lay most commonly with the king, he baptized in the flood Swale which runneth fast by the village of Cataract.5 For as yet there could not be builded oratories or places of baptism in the very birth of the Church new begun there. But yet there was built a basilica in Campodunum, 6 where there then was a royal township, which church the paynims that slew king Edwin burned afterwards with the whole of the said town: instead of which the kings that came after made their mansion place in the country of Loidis.1 But the altar of the said church escaped the fire, because it was made of stone: and it is kept to this day in the monastery of the right reverend abbot and priest Thrydwulf, standing in the wood Elmet. 2

How the province of the East English received the faith of Christ.

Now Edwin had such an earnest zeal towards the worship of the true faith that he also persuaded the king of the East English, Earpwald, the son of Redwald,3 to leave off the superstitions of idols, and with his whole realm receive the faith and sacraments of Christ. And indeed his father Redwald had long since been instructed in Kent in the mysteries of the Christian faith, but in vain: for returning home again he was led away by his wife 4 and certain false teachers, and being in such wise corrupted from the simplicity of the faith, his end was worse than his beginning; so much so that he seemed after the manner of the old Samaritans 5 to serve both Christ and the gods he served before. And so in one temple he had both an altar for the sacrifice of Christ and another little altar for offerings made to devils. The which temple, namely, Aldwulf, king of the same province, who lived in this our time, said that it dured so unto his day and witnessed that he saw it in his childhood.

Now the aforenamed king Redwald, being noble in birth although ignoble in deed, was son of Tytilus, whose father was Wuffa, from whom the kings of the East English are called Wuffings. But Earpwald not long after he had received the faith was slain by a man that was a paynim named Ricbert; and from that time three years after the province abode in error, until Sigbert, brother 1 of the same Earpwald, took the kingdom, a man in all points most Christian and learned, who, whiles his brother was yet alive, living banished in France was instructed in the mysteries of the faith; of which he went about to make all his realm partaker as soon as he began to reign. Whose good endeavour herein the bishop Felix farthered to his great glory, and when Felix came from the coasts of Burgundy (where he was born and took holy orders) to Honorius the archbishop, and had opened his longing unto him, the archbishop sent him to preach the word of life to the aforesaid nation of the East English. Where certes his desires fell not in vain; nay rather this good husbandman of the spiritual soil found in that nation manifold fruit of people that believed. For according to the good abodement of his name 2 he brought all that province, now delivered from their long iniquity and unhappiness, unto faith and works of justice, and the gifts of unending happiness; and he received the see of his bishopric in the city of Domnoc:3 where, when he had ruled the same province seventeen years in that dignity, he ended his life in peace in the same place.

How Paulinus preached in the province of Lindsey, and of the state of Edwin's kingdom.

BUT Paulinus continued still and preached the word also in the province of Lindsey, which is the next toward the south bank of the flood Humber, reaching even unto the sea, where he first converted to the Lord the reeve of Lincoln, whose name was Blaeeca, 1 with his household. In the which city he built too a well-wrought church of stone; the roof whereof either for long lack of reparation or the spoil of enemies is now cast down, but the walls thereof stand yet to be seen at this present day, and every year some or other miracles of healing are wont to be shewn in the same place for the comfort of them which seek therefor in faith. And in this church, when Justus departed hence to Christ, Paulinus consecrated Honorius bishop in his room, as I shall shew more conveniently hereafter.

As touching the faith of this province a certain priest and abbot, a man of very good credit, whose name was Deda, of the monastery of Peartaneu,2 told me that one of the elders of that convent (as he reported himself) had been baptized at midday by Paulinus, in the presence of king Edwin, with a mighty throng of people, in the flood Trent, near the city which is called in the English tongue Tiowulfingaeaestir 3; the which also was wont to describe Paulinus' person, saying that he was a tall man, somewhat crook-backed and black of hair, lean in face and having a hooked thin nose, of a countenance that did at once appal and strike with reverence. He had, moreover, in the ministry with him one James a deacon, a man certes of industry and great fame in Christ and the Church, who lived even unto our time.

Now in those days such is stated to have been the tranquillity throughout Britain, which way so ever the rule of king Edwin had reached, that (as it is yet to-day in a common proverb), even if a woman should have wished to walk along with her newborn babe over all the island from sea to sea, she might have done so without injury from any. The same king did so much tender the comfort of his people, that in most places where he saw clear well-springs breaking out by the side of the highways, he back-posts be set up and copper vessels hung thereon for the refreshing of wayfaring men, which vessels either for greatness of fear of the king's displeasure no men durst touch further than to his present use and need, or would wish to touch for greatness of the love they bare him. Moreover, he had such excellency of glory in the kingdom that not only in battle were banners borne before him, but in time of peace too a standard-bearer was accustomed to go before him whensoever he rode 1 about the cities, townships or shires with his thanes; yea, even when he passed through the streets to any place there was wont to be carried before him that kind of banner which the Romans call Tufa 2 but the English Tuuf.

How the same king received a letter of exhortation from pope Honorius, who also sent a pall to Paulinus.

AT that time 1 Honorius, the successor of Boniface, held the prelacy of the apostolic see, and when he learned that the people of Northumbria with their king were converted to the faith and confession of Christ by Paulinus' preaching of the Gospel, he sent the same Paulinus a pall and sent too a letter of exhortation to king Edwin, with fatherly love kindling him to sec that himself and his people should always continue or rather go forward in the faith of the truth which they had received. Of which letter namely the following is the tenor: To the most eminent sovereign and his most excellent son Edwin, king of the English, Honorius, bishop, servant of the servants of God, sendeth greeting.

So is the integrity of your Christianity, fired with the flame of faith towards the worship of its founder, that it shineth far and wide, and being declared through all the world bringeth back manifold fruit of your doing. For so do ye know that ye are kings, while, after ye are taught thoroughly by the right and true preaching, ye believe with worshipping of God your King and Creator, and render up to Him the sincere devotion of your mind, as far forth as man's nature can attain unto. For what other thing shall we have power to offer unto our God, than that continuing in good works and confessing Him to be the Author of mankind we hasten to worship Him and render to Him our prayers? And for that reason we exhort you, most excellent son, as it is meet for a loving father to do, that ye hasten all manner of ways ye can with earnest will and constant supplications to keep this that the mercy of God hath vouchsafed to grant in calling you to His grace; that so He which hath vouchsafed to bring you in this present world, freed from all error, to the acknowledgment of His name, may also prepare a mansion place for you in the heavenly country. Be ye therefore often busied in the reading of Gregory your preacher and my lord of apostolic memory, having before your eyes the goodwill of the teaching of the selfsame, which he gladly practised for the sake of your souls: that so his prayer may both increase your kingdom and your people, and make you to appear in the end without fault before Almighty God. Now as concerning those things which you hoped should be ordained by us for your bishops, we do without any delay and with readiness of mind make it our care to grant them, for the sake of the unfeignedness of your faith, of which we have been commendably informed in divers reports by the bearers of these our presents; and we have sent two palls belonging to the two metropolitans, that is, for Honorius and Paulinus, in order that when one of them is called out of this world to the Author of his being, the other should appoint a bishop in his place by this our authority. And this thing truly we are moved to grant, as well for the good will of your love, as for the situation of such great provinces at the distance which is known to separate us from you, to the intent we might in all points shew our readiness to meet your devotion and act according to your wishes.

May the grace from above have your excellency in safe keeping!

How Honorius who succeeded Justus in the bishopric of the church of Canterbury received from the same pope Honorius a pall and letter.

About this time the archbishop Justus was uplifted to the heavenly realms—the 10th day of November 1—and Honorius was chosen to the prelacy in his room: who coming to Paulinus to be ordained, met him at Lincoln and there was consecrated bishop of the church at Canterbury, being the fifth after Augustine. To whom also the aforesaid pope Honorius sent a pall and letter, in the which he appointed the very selfsame thing that he appointed before in the epistle sent to King Edwin; which is, that when the bishop of Canterbury or the bishop of York hath departed this life, then his fellow of the same degree, which remaineth alive, shall have power to ordain a bishop to succeed, in the room of him which is now deceased; that it may not be needful always to travel and toil over such long space of land and sea as far as to Rome for the ordaining of an archbishop. Of which letter too I have thought it not amiss to insert a copy in this our History. To Honorius, our dearly beloved brother, Honorius.

Among many other good gifts which the pitifulness of our Redeemer vouchsafeth of His grace to give unto His servants, this also doth He mercifully grant by bestowing of the bountifulness of His goodness, that through the brotherly greeting of letters (as it were by a sort of looking on one another). He may (by this our beholding each of the other's visage in turn) make manifest our mutual unity of love. For which benefit we render thanks unceasingly unto His majesty, and beseech Him with prayers of supplication that He may strengthen your love to endure steadfastly in labouring and gathering fruit in the preaching of the Gospel, and in following the rule of your head and master, holy Gregory, and that He may raise greater increase by you unto the growth of the Church; that the gain which you and your predecessors have won (which springeth out of the first planting of our lord Gregory) may more abundantly be spread by becoming strong through faith and work in the fear of God and in charity; that the very promises uttered by our Lord may hereafter have regard unto you and that that voice of His may call you forth to eternal joyfulness 1: ' Come unto me all ye that labour and are heavy laden and I will refresh you.' And again 2: ' Well done, good and faithful servant; because thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy Lord! ' And we for our part, belovedbrethren,sendforward these words of exhortation to you in behalf of the eternal charity, and defer not to grant you the things which again we see are able to be meet for the privileges of your churches. And as in accordance with your request, so in accordance with that of the kings 3 our sons, by our express commandment in the stead of the blessed Peter, chief of the apostles, we grant you authority, that when the Divine Grace hath bidden one of you to be called to Itself, he who shall be left alive must ordain a bishop to be successor in place of the departed one. For which thing's sake also we have sent a pall to each of you, beloved, to be used for celebrating the same ordination, that by the authority of this our commandment you be able to render the ordination acceptable to God; for that the long spaces of land and sea, which are hindrances betwixt us and you, have compelled us to condescend herein to grant this much unto you, that no loss may happen to your churches by any pretenced occasion in any manner of way; but rather it be possible to set for the farther the devotion of the people committed to your charge. God have you in his safe keeping, most beloved brother.

Given the 11th of June, in the reign of our lords the Augusti, the 24th year of Heraclius, the 23rd year after the consulship of the same; and in the 23rd year of Constantine son of the same, and the third year of his consulship; moreover, too, in the third year of the most fortunate Caesar Heraclius,1 that is, his son, in the 7th indiction, that is, in the 634th year of the Lord's incarnation.

How first the same Honorius and after him John sent letters to the Scottish nation on account of the keeping of Easter as well as on account of the Pelagian heresy.

THE same pope Honorius sent a letter also unto the Scottish nation, whom he had learned to be in error in the observation of the holy time of Easter, as we have before specified; earnestly exhorting them that they should not reckon their own small number, set as they were in the utmost ends of the earth, to be wiser than the churches of Christ, either ancient, either new, which were throughout the world; nor should celebrate another Easter contrary to the commonly accounted Easters, and to the decrees of the bishops of the whole world sitting in synods.

Moreover, John, who succeeded Severinus, the successor of the same Honorius, when he was yet but elected to the chief bishopric, sent a letter 1 unto them of great authority and full of good learning for the sake of amending the same error: plainly asserting therein that the Easter Sunday ought to be sought for from the 15th moon up to the 21st, as was approved in the council of Nicaea. Further too he was careful in the same letter to warn them to beware of and eschew the Pelagian heresy which he had learned did begin to rise again amongst them; the beginning of which epistle is this: To the well beloved and most holy Tomene, Colman, Cronan, Dima and Baeithin, bishops; Cronan, Ernan, Laisren, Scellan and Seghine, priests; Saran and the other doctors or abbots of the Scots, Hilary, arch-presbyter and keeper of the vacant holy see apostolic, John, deacon and in the name of God chosen bishop; also John, superintendent and keeper of the vacant holy see apostolic, and John servant of God, Councillor of the same apostolic see.2 The letters which your bearers have brought to pope Severinus of holy memory, have had no answer made in return to the matters which had been required therein, seeing the pope departed from this life. Which we have now opened, lest the darkness of so great a question might have lasted on and been unexamined, and we find therein that certain of your province, contrary to the right faith, do go about to renew a new from an old heresy, rejecting through the mist of darkness our Easter in which Christ was sacrificed, and striving to celebrate the same with the Hebrews on the 14th moon.

1 And by this beginning of the latter it appeareth plainly, both that at that time this heresy was but a very little before risen in Scotland, and that not all the country but certain among them only had been entangled therein.

Now when the reckoning of the observance of Easter had been set out, they add thereto as follows concerning the Pelagians in the same letter: And this also we understand, that the poison of the Pelagian heresy beginneth to spring again amongst you; and we exhort you to provide that the poisoned crime of this manner of superstition be utterly removed from your minds. For it ought not to be hid from you how also the selfsame abominable heresy hath been condemned: seeing that not only hath it been done away with these 200 years, but also is daily buried by us and condemned with continual cursing; and we exhort you that ye suffer not their ashes to be stirred to life amongst you, whose weapons have been burnt and consumed. For who would not abhor the proud intent and wicked words of them which affirm that a man may live without sin of his own voluntary will, and not through the grace of God? And first of all it is blasphemous folly of speech to say that man is without sin; for none can be so save the one Mediator of God and man, the man Jesus Christ who was conceived and born without sin. For as for other men they are all born with original sin, and are known to bear the witness of Adam's fall, yea, though they live without actual sin; according to the prophet, saying:1 'Behold I was shapen in wickedness, and in sin hath my mother conceived me.'

How when Edwin was slain Paulinus returned to Kent and there took the prelacy of the church of Rochester.

BUT in truth when Edwin reigned most triumphantly seventeen years over the English and the Britons both, of which years for six he himself fought for the kingdom of Christ, Cadwallon 2 king of the Britons made a rebellion against him, having aid thereunto of Penda a stout man of the king's blood of the Marchmen, who also himself from that time was head over the realm of the said nation with divers' fortune two-and-twenty years; and when they had joined battle fiercely in the field which is called Heathfield, 3 Edwin was slain the 12th day of October in the 633rd year of the Lord's incarnation, when he was 48 years of age; and all his army was either destroyed or put to flight. In the which war also one son of his, the warlike young Osfrid, fell before his father; a second, Eadfrid, of urgent necessity fled over to king Penda, and was afterwards put to death against the faith of the king's oath in the reign of Oswald.

At which time there was a very great slaughter made in the church and nation of the Northumb- rians, especially because that one of the captains, which caused it, was a paynim, the other, because he was a savage,was fiercer than the paynim. Forking Penda with all the nation of the Marchmen was given over to idolatry and was ignorant of the Christian name: but indeed Cadwallon, although he had the name of a Christian and professed that life, yet was he in mind and manners so much a savage, that he spared not even the sex of women or the harmless infancy of young children, but delivered them all to death with torments according to his beastly cruelty, wasting a long time and raging over all the provinces, purposing, moreover, with himself to exterminate out of the borders of Britain the whole race of Englishmen. Nay he did not either pay any reverence to the Christian religion which had risen up amongst them. For unto this day the Briton's manner and custom is to set light by the faith and religion of the English, neither in any one point more to communicate with them than with paynims. Now king Edwin's head was brought unto York, and afterwards carried into the church of the blessed apostle Peter (which church he himself began to build, but his successor Oswald finished it, as we have before declared), and there laid in the chapel of the holy pope Gregory, from whose disciples he himself had received the word of life.

And so the state of Northumberland being much troubled with the season of this disaster, seeing that there was none other remedy but only by flight,1 Paulinus taking with him queen Ethelberga whom long sithens he had brought to that country, took ship and returned to Kent, and was there very honourably received of Honorius the archbishop and king Eadbald. Moreover, he came with Bassus for guide, a brave thane of King Edwin's, and Paulinus had with him Eanfled the daughter and Wuscfrea the son of Edwin, as well as Yffi son of Osfrid, Edwin's son, and afterwards their mother Ethelberga, for fear of the kings Eadbald and Oswald, sent her two children into France to be brought up in the court of king Dagobert, who was her friend,1 and there they both died in their infancy, and were buried in the church with such honour as is meet for king's children and innocent babes of Christ. Paulinus brought with him also much precious plate of King Edwin's, amongst which there was too a great golden cross and golden chalice consecrated for the ministry of the altar, which are yet preserved and to be seen in the church of Kent.

At which time the church of Rochester was without a pastor, because that Romanus the prelate thereof, being sent from the archbishop Justus as legate to pope Honorius, had been drowned in the waves of the Italian sea; 2 and so for this cause the aforesaid Paulinus, at the offer of Honorius the bishop and Eadbald the king, took the charge thereof and held it until he himself too in his due time ascended to the heavenly realms with the fruit of his glorious travail. Who at his decease left also in his church of Rochester the pall which he had received from the pope of Rome.8

Moreover, he had left in his church of York James his deacon, a godly man and true officer of the Church, who living long after in that church by teaching and baptizing took many preys from the old enemy; of whose name the village near Cataract, in which he for the most part abode and dwelt, hath a name to this day- Who because he was cunning in singing in church, when the country was afterwards become quiet again, and the company of the faithful was increasing, also began to be a master to many of church music according to the fashion of the Romans and Kentish men;1 and he himself when old and full of days, according to the words of Scripture,2 followed the way which his fathers went.