HISTORY, and PRO­PHECY (set back to back) make up the true Image of Janus, whose two faces Time past and future honour as their Overseers. In History, Time lives after she is dead; in Prophe­cy, [Page 2]before she is born. In the one she beholds what she was; in the other, what she will be. But sith the Theorie of Time to come is the prerogative of a Deity, Man must be modestly content with this blessing bestowed by History upon Mortality, that through our Grandfathers eyes we may see what hath been. This is all our sublunary Eternity, if at the fu­neral of things History become the Epitaph, and rescue their memo­ries from the grave that entombs their ashes. And this duty I owe to that Countrey, where I had my Cradle, to renew the decayed Epitaphs upon the Tombstone of her Antiquities.

Geographers deal with Coun­tries, [Page 3]even as Astronomers with their Asterisms, and fancy them into shapes and resemblances: so that by the liberty of phanta­sie, Italy is compared to a mans legg, Spaine to an Oxhide, Bri­taine to an Hatchet; I may liken the Bishoprick to the Letter Δ, and Durham to a Crab, supposing the City for the body, and the Suburbs for the clawes. This Countrey lyeth in the bosome of the Ocean, and is embraced in the armes of two chrystal Ri­vers, Teese, and Derwen. The antient Inhabitants in the time of the Romans, were the Brigants; in the Heptarchie of the Saxons they were called Deiri: for the honour of which Province, the Children [Page 4]thereof in the time of Aella being to be sold at Rome, gave occasi­on of the replanting of Christia­nity, by Angustine the English Apostle, sent hither by Pope Be­nedictus, at the entreaty of Grego­ry then Archdeacon of Rome: who facetely alluding to the names of their Nation, Province, and King, concluded ut Angli An­gelis similes de irâ Dei eruerentur, & Allelujah cantare docerentur. The first of the Saxon Kings (who made conquest as well of Reli­gion as Men) that in this Pro­vince was dipt in the sacred La­ver of Baptism, was the renow­ned Oswald, Qui Genti suae primi­tias sanctitatis dederit; and is ob­served to be the first of the Eng­lish [Page 5]Race, that was illustrious by miracles. This Prince sent once for a learned Monk out of Scot­land (Aidanus by name) to con­vert his Subjects from Paganism, and seated him in the Episcopal Chair of Lindisferne, Anno Dom. 635. where while the Bishop taught in the Scotish tongue, the King understanding both langua­ges, stood and interpreted his Sermons in English. This great Monarch, that great and pious Founder of the Church (to whose womb all the Churches in the North owe their birth) in a battel with a Pagan Prince lost his life and the day. But with this advantage (whiles Penda left him not a head to wear a Crown [Page 6]withall) he received a more glo­rious Diadem of Martyrdom; And as fury persecuting revenge after death tore his body in pie­ces, so the devotion of Time dis­persed the reliques to several pla­ces,

For whose sepulchre there was as great contention amongst the English Churches, as in old time amongst the Graecians for the Cradle of Homer. His Corps were brought to Lindisfern, and from thence translated with St. Cuthbert his body to Durham Ab­bey. His Arm was preserved in a Silver Casket at Bedburga, or [Page 7] Bambrough, not far seated from the Holy Island, and at that time the great Metropolis of those parts. This sacred Relique re­tained the blessing of Aidanus, and was honored as a Monument of incorruption. An History which to this effect by Beda is related, That upon an Easter day as the King sate at dinner, his servants told him that there was poor folk that expected alms at his gate; who forthwith bid him both carry them meat, and distri­bute the platter (which was of silver) among them; with which fact of charity Aidanus (who sate by him) much delighted, took him by the right arm, with this hearty wish, Never let this arm [Page 8]perish! This glorious Martyrs death was the end of Aidanus life, and the Pagans at one blow kill'd a Prince, and a Bishop with sor­row, who thought it a sin to live, after so good a King was dead: the Soul of which Bishop St Cuth­bert happened to see (in the dead of the night) carried up with great melodie by a Quire of An­gels into Heaven: which vision so seized upon his affection, that resolving upon an holier course of life, he betook himself to the Mo­nastery of Mailros, built by Aida­nus by the bank of Tweede, and in his journey thither shewed a great specimen of his humility, devo­tion, and gratitude; for being seized upon both by night, and [Page 9]hunger, he was forced to enter into an empty cottage, where he found no other host for enter­tainment than a horse, who eat­ing, and turning up the hay, dis­covered part of a loaf, which some Shepherd had hid; at which the Saint right glad, said Grace, and thankfully giving the horse one half, satisfied himself with the other, and lodging there all night, the next day came to Mailros; where he no sooner entred, but Boysilous Prior of the same Abbey (as if he had read in his Forehead a Prophetical Physiognomie of his future Sanctity) ran, and em­braced him in his armes, and pre­sented him to E [...]ta the Abbot, [Page 10]who committed him to Boysi­lous for his Tutor, with whom I leave him, teaching him St. Johns Gospel; which book in honour of the Scholar, was kept in Dur­ham in Prior Turgots time, called Codex Sancti Cuthberti: on which, after so many Centuries of years, no Moth ever durst presume to feed.

This Lindisferne by the royal Charter of Oswald, became the Mother Church, and Nursery of Religion amongst the Bernicians under Aidanus, from whom the Episcopal race of the Prelates of Durham reckon their succession. In antient description it was an Island but twice a day, and em­braced by Neptune only at full [Page 11]tide, and at Ebbe shaked hands with the Continent: (for so I may call the voluminous Isle of Great Britaine, in proportion of this littel Isle, which in a Monk of Durhams Topographie was in compasse 8. miles.)

In this Holy Island, (so Christ­ned for St. Cuthberts sanctity) stood the renowned Monastery founded by King Oswald, where Finanus, Aidanus his successor, built a Cathedral of wood that­ched with reeds, which resem­bleth those times, when

But is was not long, till Ead­bert, Saint Cuthbert his successor, instead of this consecrated thatch, apparreld over the whole Church with a robe of Lead; a work of devotion and cost; though it is not the Mason, but the Worship­per that makes a Church.

In this Island 14. Bishops suc­cessively ascended the Episcopal seat, among whom St. Cuthbert was accounted as a glorious Star of the first magnitude in the fir­manent of the Church; who when he had lived a Monasterial life 15 years in the Abby of Mail­ros, was preferred by Eata to the Priory of Lindisferne, which dig­nity he bare 12 years in such san­ctity of life, that the Devil (as I [Page 13]cannot blame him) was much grieved at his Vertues; who a­mong other Cheats (with which the Monks make the Devil a fool) in a certain village, as the Saint was preaching, set an house on fire, to draw the people from his Sermon: which, when the Coun­trey folk marvelled they could not quench, it was discovered to St. Cuthbert to be phantastical fire, and the Devils delusion. But af­ter 12 years, (as before) he re­signed up his Priorship, to become an Hermit, choosing the Island Ferne, seated in the main Ocean, for the place of his Hermitage, Anno Dom. 676. This Isle, as void of men, as full of Devils, be­came the scene or stage whereon [Page 14]Saint Cuthbert acted all his Mira­cles; for at his arrival, the Spirits that had frequented this Isle, were glad to fly, and forego their title. The Rocks poured out their water, and the Earth, (as if there had been a return of the Golden Age) brought forth Corne without Tillage. And here he consecrated 9 years to Contem­plation, so wholly devoted to Heaven, that he forgot he was on Earth, and in a whole year to put off his shoes. And although he wanted Men for his Auditors, yet he ceased not to preach to the Birds, that eat up his Corn, who so confuted them out of this text, Non aliena concupisces, that they would never after eat his barley. [Page 15]In like manner he reclaimed two Crows from stealing, and rapine, that pluckt off his thatch from his Anchorage to build their nest, and made them so penitent, that they lay at his feet prostrate for absolu­tion, and the next day brought him a piece of Pork to make him satisfaction, with many more Wonders, if they might be related upon the credit of a Legend. But here is enough to shew what ad­vantage the Monks took of that Ages Devotion, whose practices were to devise Miracles of their Saint, which (as Superstition is alwayes credulous) were as easily believed. Thus, to gain a reve­rend opinion from the Pagans of Christianity, to cozen the people [Page 16]with Legends of wonders, who while they defended Truth with Falshood, and their Impostures discovered to wiser Ages, have made Religion rather suspected, than any way advanced it; for Truth never needed the protecti­on of Forgery, but will carry a­way the Victory without Hypo­crisie. But Saint Cuthbert recalls my digression to his Isle, where he had so many combats with the Devil, that (if you will borrow an Optick Glasse from Supersti­tion) you may see the print of his feet in many places there, till this day. It any landed at his Island to see him in devotion, he ran into his Hermitage, and dis­coursed out of his window: only [Page 17]in love he bare to the Abbatesse of Collingham, at great entreaty he sayled into Cocket Isle to her; where every night (as his custom was) going down to the shore to pray, two Sea-monsters came kneeling to him, and worship­ping him: who when they had received their blessing, returned to the deep, and he again to his Anchorage, where whiles he im­prisoned himself, and lived more obscured in his Cell, the more illustrious was his fame abroad; and in a Synod at Twiford upon Slu, in the presence of King Egfrid, he was chosen Bishop. This dig­nity was prophesied unto him, when he was a boy, by an Infant of 3, years old, who gravely told [Page 18]told him, It becomed not a Bishop to play with children. But Saint Cuthbert had so wedded his affecti­ons to a solitary life, that neither letters, nor Embassadors from the Synod, could either com­mand, or perswade him to take upon him the government of the Church; till the King himself, at­tended with the Lords of the Nobility, sail'd to this Isle, and with the same company might have besieged, and taken a Ci­ty, whiles he was conquering St. Cuthbert's resolution. Thus (though the case be now altered) honour pursued him, that fled from her, and preferment found him out, that hid himself from it. The Bishoprick of Hexam was [Page 19]then void, to which Eata remo­ving, gave place to St. Cuthbert to be installed in Lindisferne. King Egfrid also to enlarge his Diocesse, gave him a great part of the City of Yorke, and also the City of Luell, with 5. miles circuit about it, where Saint Cuthbert built a Nunnery, besides other Royal Donations, as the Abbey of Mailros, and Rippon; But St. Cuthbert his minde was alway on his anchorage, whither he shortly betook himself, and in his Cell ended his life, and began his miracles, Anno Domini 687. But if I were to make his Funeral Oration, 1 would not insert a­mong his praises that he was an Anchoret; for thus to unman [Page 20]himself, to contemplate himself into a Deity, argued more pride, than Religion. 'Tis true, that an Hermit is either a god, or a beast; yet sith man is more sym­bolical with the one, than the o­ther, it is easie to suspect, which way the Metamorphosis will tend; For if you would have the lively picture of an Hermit truly represented, look upon Nebu­chadnezzar in his curse, when he was driven from men, and did eat grasse as the Oxen, when his body was wet with the dew of Heaven, till his hairs became as Eagles feathers, and his nails as the clawes of birds. Thus therefore for an Hermit to ex­communicate himself from being [Page 21]a holy Citizen of the World, what is it else but to sin against the Common weal and definition of a man, to whom society is as natural as to be a Creature: so that whiles others think it de­votion in him, I shall rather think it a melancholy distemper.

Saint Cuthberts last Will and Testament directed to the Monks, was, to bury him at the East side of his Oratory, in a Coffin that the Venerable Tuda gave him, and for to wrap, or winde his Corps in the sheet that Ver [...]a Abbatesse of Tinmouth once sent him for a token, which for the reverence of that Holy woman he had never worn in his life­time. And lastly, if they should [Page 22]be invaded by Pagans, to carry his bones away with them. Thus Saint Cuthbert Sainted himselt in his life-time, and gave them no­tice, what a precious Relique he should be, when he was dead. All these Petition▪ were duely performed; only at the request of the Monks, he permitted that his body should be transported to Lindisferne; where, in St. Peters Church, at the right side of the High Altar he was solemnly layd in a Tomb of Stone. Now were the times when the Do­ctrine of Miracles begun to build Cburches, and Religious Houses so to swarm, and multiply, that all England seemed but one great Monastery, and called by the [Page 23]Pope, Terra Sacerdotum. But Time (that hath the Sublunary World for her continual ban­quet) hath so fed upon these antient buildings, that some she quite devoured, others pick'd to the bone, and what she hath left for standing dishes, Hostility hath quite eaten up and defaced: be­sides that great Climacterical year, when Henry the 8th durst incur those thundering Anathemata's, which (by the appointment of the Monks) attended the violation of Abbey-lands,

But I most bewail those Ab­beys [Page 24]whose Names are buried in their ashes, and their very ruines suffer the death of a Sepulcher, and dye twice, because they want a Monument that they li­ved. Of these Monuments of Devotion, that live the life of me­mory, and belonged once to St. Cuthbert, stood Collingham; This Monastery consisted of Monks and Nuns, over whom Ebba was some times Abbatesse, who received her veyle of Finanus the second Bishop of the Holy Island. Among the Bernicians likewise was the Episcopal seat of Hagustaldum, or Hexam, bestowed by King Al­fred upon Saint Cuthbert, which Malmesbury (somewhat mistaken in the Scale of Miles) placed but [Page 25]50 miles from Yorke, and com­mendeth (for beauty of struc­ture) before any building on this side the Alpes. In this Church sate 9 Bishops, among whom the learned John of Bever­ley (not to be named by an Ox­ford man without a preface of honour) was advanced to that dignity by King Alfred, and then swayed the Pastoral Staff, till he was translated to Yorke. In his younger yeares he was brought up (according to the nobility of his birth) under Hilda Ab­batesse of Strenshall, or Whitby in Yorkeshire, of which shee was also Foundresse. Afterward he was Scholar to the Genius of Lear­ning, Theodore of Canterbury, who [Page 26]born at Tarsus is Cilicia, was the first that brought Learning into England, as well as Religion; who bringing over with him Homer, (the first we read of in this Isle) and other good Authors, instru­cted many Famous Scholars in the Greek Tongue, and Mathematicks, where among the rest I find Saint Beda, Herebald, Whilfride, and this John of Beverley; who at the translation of the School of Creke­lade (which Theodore had there planted) to Oxford, was the first Master of Art in that Vniversity, as it appreareth out of an antient Window in Salisbury Library un­der John of Beverleyes Picture: And he that goeth higher to fetch the Antiquity of Oxford, than from [Page 27]his time, doth but grope in the dark. This age of 800 years is enough to prove Cambridge the younger Sister, till Lelands deducti­on will follow, that Sigebert King of the East Angles founded that Vniversity; because Bede, and af­ter him Malmsbury relate that he erected divers Schools in this Kingdom; but in neither Author, Grant or Cambridge is mentioned, nor in any Writer since for 400. years after, to be an Vniversity.

But to return with pardon to Saint Cuthbert, who had now lyen Eleven years in his Sepulchre, when the Monks thought by this time to take his bones disrob'd of flesh, and put them among other reliques; But whiles they opened [Page 28]his Coffin, they start at a wonder; they look'd for bones and found flesh; they expected a [...], and saw an entire body, with joynts flexible, and his face so dissem­bling Death, that else where it is true that Sleep is the image of Death, here Death was the image of Sleep; nay his funeral weeds were so fresh, as if putrefaction had not dared to take him by the Coat. This was rather to pay his debt to Heaven, than to Na­ture, that after he should restore his soul to God, he should keep back the payment of his body from corruption. This Miracle of incor­ruption Bede reports, who was eleven years old at Saint Cuthbert his death, in relating whereof he [Page 29]made no Lye, but told one, the History of whose Life and Death he writ, and took upon trust from the information of the Monks of Lindisfern, who had deflowred all the miracles of Saints in Holy Writ, and bestowed them upon their Saint Cuthbert: so barren brain'd Monks were they, that would not invent new ones, but such as were writ before to their hands; for Adam could not be commander of the creatures in the state of innocency, but St. Cuth­bert also must have the savage beasts to do him homage. Abra­ham could not entertain three Angels under on Oak, but Saint Cuthbert must have Angels for his guests as the Monastery of Rippon. [Page 30]The Children of Israel could not eat Manna, and Angels food, but Saint Cuthbert must have three Loaves bestowed upon him by an Angel, which were baked in Para­dise. A Raven could not bring Elias flesh, but an Eagle must bring Saint Cuthbert fish. And here also this miracle hath an Idea in the Scripture, that when his Mother sail'd with him from Ireland into Scotland, the books of the Psalms fell into the sea, which forthwith was swallowed up of a Sea calf, and delivered to them at their land­ing: Take but the Psaltes for a man, and the Sea calf for a whale, and here you have the History of Jonas, with many such Histories of wonders, with which the Monks [Page 31]delighted the superstition of the times. This illustrious miracle of Saint Cuthberts body incorrup­tible after death, raised the Church to that height of renown, that King Celwolphus in opinion of his sanctity, forsook his Royalty to be­come a Monk in Lindisferne, bring­ing with him such Kingly trea­sures and donations of Lands, that he seemed rather to resign his Kingdom to the Church, than to his Successor, and became a Monk, to make St. Cuthbert a King, be­stowing upon him Warkeworth Castle, Heycliffe, Billingham, Wood­chestre, Huttingham, Edulingham, Elingham; Towns that (for ought I know) have either out-lived their names, or names that have [Page 32]survived their Towns. But a­bove all, he was a welcome man to their Monastery, that for his sake it was granted the Monks of Lindisferne of drink wine, who were before to drink water, thought they that drank after St. Cuthbert in his Cup, found some­times water turn'd to wine, with­out a Miracle. This devout Prince, after he had divers years worn a Monks Coole, was intomb­ed in Norham, which Town Ra­nulphus Bishop of Durham fortifi­ed with a Castle.

After this Miracle of incorrupti­on, Eadfrid The Bishop caused him to be laid in a new Sepulcher, and to be placed in more state, and re­verence, about the pavement of [Page 33]the Sanctuary: for it was not fit, that he should have his grave among the dead, whose body seemed to live without a soul, and with a sleep to cheate mor­talisy of a death.

By this time the very ground that S^t Cuthbert had trod on was accounted holy, who made eve­ry place he frequented a Church. Eadfrid in Honour of his pre­sence built up his Hermitage, where (as if after S^t Cuthbert a genius of Sanctity had frequen­ted that place) Etheldred a Monk of Rippon lived an Hermit 12 years.

Thus for a long time flourish­ed the Monks of this Church, till the Danes disturbed their [Page 34]prosperity, who now begun to make incursions upon the frontiers of this land, continu­ing their piracies, and invasions, till they had made a compleate conquest in King Harold, which Monarchy shortly after yeilded to the Norman victory, and Eng­land twice Conquered in seventy years. These were the times when so many Monasteries (which the Devotion of for­mer ages had erected) had their Funerals, and Entombed themselves in their own ashes; Then perished that famous Em­porium of Hartlepoale, where the Religious Jew built a Nunry, of which [...] own I may say as Hilde­bert of Rome, [Page 35] ‘Quammagnifueris integra, fracta doces.’

The ruines shew how great she was in her Glory, but now remaines to passengers as a Mo­nument of Devotion, and Ho­stility; Then were demolished the two Monasteries of S^t Peter and Paul at Wormouth, and Jar­ro built by two Abbots, Celfr [...]d and Benedict. Those two Soci­eties mutual fraternity had so sirmely united, that they seem­ed but one Monastery in two places, and shall ever be famous, while the memory of Venerable Bede shall be honoured of the learned: for (in those times) in the same Monasteries he had [Page 36]his first education under Bene­dict a Reverent Abbot, and one whom Antiquity defraudes not of those due praises, that he pro­cured choise bookes from be­yond Sea for his Monastery: and was the first that brought into England the use of Glass win­dows into Churches. In his ri­per years he was brought up by Theodore, under whom he was instructed both in sacred and se­cular learning, and attained to that maturity of judgment, that never writer since hath brought greater honour to his Nation: whiles he confined himself to his Cel, his fame travalled to Rome, where Pope Sergius, in a letter to Celfrid the Abbot, earnestly [Page 37]intreated him to come in person: but for ought I know, without accepting the Popes curtesie, he dyed in his Monastery, which in memory of his presence, af­ter it had lain wast by the Pagans 208. years, was re-edified by Adwin a Monk

The fury of the Danes still in­creasing continued by the Sea coast to Tinmouth, where Herca of S^t Cuthbert his acquaintance had been Abbatess: so that it was high time for the Monks to look about them; for they begun to-understand by the overthrow of their neighbouring Abbeyes, that it was in vaine to think that the Danes would (like the Divel) be affrighted away with [Page 38]Holy water, and saw by the bad success of Monasteries, that it was not safe trusting the protection of a Saint, and so concluded (according to St. Cuthbert his will) upon flight: and putting all their reliques in Saint Cuthbert his Coffins, left the Pagans the spoile of an emp­ty Church, Anno Domini 893. now it was Eardulphus his fortune to be Bishop in those trouble­some times, who with his whole Clergy of people fol­lowed Saint Cuthberts body, car­ried by seven Monkes (as Esq of his body) besides whom none might presume to touch his Coffin under the danger of Vzzahs punishment. These mi­series [Page 39]had been enough to have unsainted Saint Cuthbert, when pursued both by foes, and over­taken by an homebred enemie, famine that would afford him no releif. They were now driven to the Irish sea, and might well complaine with the old Brittains to Boetius the Consul, Repel­lunt nos Barbari ad mare; Re­pellit nos mare ad Barbaros, in­ter haec oriuntur duo genera fune­rum, aut jugulamur, out in [...]rgimur Not far had they sailed from the shoare, when both the Sea and the winds were up in armes, and both agianst their Pinnace, which both Aeolus and Naptune might have worshipped for her sacred carriage of a Bishop, and his [Page 40]Clergy, with so many reliques, that it seemed rather a Cathedral then a ship: but the Sea had not that Religion to hear their pray­ers, threatning them so near with shipwrack, that they had not that confidence in their Saint to encourage the Mariners with Ne metuas, Cuthbertum vehis, who now himself wanted some other Saint to invocate for help, and was in danger to be drown­ed, after he was dead. Where had then been the Church of Durham, and the devotion of Kings to his Sepulchre? Where had then been the tutelary Deity against the Scots, and the lands of the Church, called Saint Cuthbert his Patrimonie? How then [Page 41]should Saint Cuthbert his Hally. marke-folke be free from Tribute, and service in War; and the fat Monks fed so many years, with ease, and plenty; if now their Saint had been entombed in the sea, andhad erected his Episco­pal seat amongst the fishes? This Sacrilegious storme struck the ship with such a palsie, that it shakt out the Text of the Evangelist in­to the Sea: This Book in ho­nour of Saint Cuthbert, Eadfrid had writ with his own hands, and Bilfrid the Anchorite had cu­riously painted; in which art of drawing the Monks were admira­ble expert, who with such pi­ctures knew bow they enhaunted vulgar eyes. The art, I confess, [Page 42]is both ingenuous, and commen­dable; only it argues, that the Monks were at great leisure. Thus whether the Sea envying the land such a precious Jewel as Saint Cuthbert was, strove to have it her self; or whether he himself raised the tempest, to shew that their attempt for Jreland was against his mind, forthwith both the Sea, and the winds conspi­ted, and brought them to the shore, where was great joy at their arrival, much sorrow for their Book being drowned; till Hundred, one of the seven squires of his body, was bid by Saint Cuthbert in his sleep to go seek on the shore at Whiterne where he found it in its former splen­dor, [Page 43]without the blemish of a letter. If this be true, then sure I am, this Book had better fortune in the Sea, than the Bookes of Saint Cuthbert have now in his Library at Durham, which once was a litle Vatican of choise manuscripts, but now ra­ther a [...], than a library: rather a place of a Sepulchre, than a place to conserve bookes; for since the art of Printing was invented, whereby men after a more cheap way could attaine to some superficial Learning; old manuscripts were bequeathed to the Mothes: and Pigeons, and Jack-dawes became the only stu­dents in Church libraries: and bookes were wounded with pen­knifes [Page 44]for their pictures, with as great cruelty, as Cassia, or Jo­hannes Scotus martyrd by their own Schollers.

But to return, Hundredus had also in a night an Oracle from Saint Cuthbert that he should re­paire to a Tree, on which he should find a dun Horse profer­ing his service to draw the Waine, whereon they should lay Saint Cuthbert his Coffin. The con­duct of this Horse (as guided by Saint. Cuthbert) they followed, whithersoever he went, and at length by the providence of the Horse, or Saint Cuthbert, they came to Creca, where (for 4. Months) they were kindly en­tertained by the Abbot, and had [Page 45]leisure to tell stories of their travailes' And here again Saint Cuthbert plaid the Pope, and in a vision sent Eadred Abbot of Luel, upon and Embassage to the Camp of the Danes, that they should Crown Guthred King; But what authority Saint Cuth­bert had to nominate a King, or what reason the Army had to believe a dream, must be ranked among his Miracles. Now for Guthred to be made a King, what is it else but to be Saint Cuth­berts subject, and to oblige his Royalty to those Monks that as impudently incroacht upon so fair an advantage? For first they obtain the Restauration of the Episcopal See in Cuncacestle on [Page 46]the street of Eardulphus, where he ascended the Poncificial chaire, under the protection of this new King, to whom (once more) the aforesaid Abbot must bring a message from Saint Cuthbert in a dream to bid him give all the lands between Weer and Tyne for ever to his Church; or else the Monks would be ready to up­braide him with ingratitude: Thus was the poor Prince robd of all his Kingdoms, and recei­ved a [...] [...]o set on Saint Cuthbert his head. They pro­ceeded also further to demand the freedom of a sanctuary for St. Cuthbert his Church; that who­soever should commit any crime, might fly to this Sepulchre, and [Page 47]have 37. dayes rescue: that nei­ther magistrates, nor Justice might curbe the freedom of of­fending, either against Heaven or state; for no other use was commonly made of asylus's, then that men might sin more secure­ly, and disloyally appeal from the King and his Lawes to the protection of a Saint. Thus was the King cheated of his Sove­raignty by the Monks, who had now got the art of enslaving the devotion of Kings to their pri­vate and false purposes. At this time also the great Alfredus swore fealty to St Cuthbert and his Clergy by whose help he was perswaded he had got the victory over the Pagans, and not only confirmed to [Page 48]them by his Royal Charter what Guthred had given them, but al­so freed the Inhabitants in the land of Saint Cuthbert from tri­bute, and service in War, with fearfull Anathemata's to any of his successors, who durst infringe any of the said liberties. What else was this, than for a King to deprive himself of that service, which even by the law of na­ture is due to a Prince from a subject? In what esteem this St. was to King Alfred, I gather from the consecration of the Chappel to Saint Cuthbert in the University Colledge in Oxford, in which Colledge I have seen King Alfrid and Saint Cuthbert painted together; the [Page 49]King thus bespeaking the Saint in a Pentameter: ‘Hic in honore tui Collegium statui.’

Saint Cuthbert thus replying in an Hexameter, ‘Quod statuisti in eo, pervertentes ma­ledico.’

But I observe that Saint Cuth­bert was either an angry Saint, or the Monks used to curse in his name, as appears by a Distick in Trinity Colledge ingraven in a Wooden beame, built for a fra­ternity of Monks, by Thomas Hat­feild Bishop of Durham: Anno Domini 1343.

But to return, King Alfreds devotion to Saint Cuthbert whom he made to share with him in his Soveraignty, and honoured his name under his own coyne, as it is proved by the true portrai­tures of some silver Money dig­ged up Anno Domini 1611. in little Crosby in Lancashire, and sent to the Learned Antiquary, and my honoured friend Mr. Thomas Allen of Glocester Hall in Ox­ford.

Thus after the aged Eardul­phus [Page 51](the last Bishop of Lindis­ferne, and first of Chester) had shared with Saint Cuthbert in prosperity and adversity, and had seen the flourishing estate of this new Church (sprung up like a Phoenix out of the ashes of the former) full of days, and honour yielded to nature, and was entombed at Chester Anno Domini 894. in which year also dyed the victorious Alfred, who on his Death-bed bequeathed the love he bare to Saint Cuthbert as a pretious legacy to his son Edward: chargeing him to be an Heir as well to his Devotion, as to his Kingdomes: King Ed­ward also zealous in propagation of Piety (as if it had been ex [Page 52]traduce to these Princes to ho­nour St. Cuthbert) left his son Athelstan executor of his love to that Church. In this high and mighty Prince, the heptarchy compleatly expired, who was the first absolute Monarch of this land, after the Saxon con­quest, which was great joy to St. Cuthberts Monks, that they had so great countenance of a King that was as willing as able to protect them; of whom they gave this report, that never any King so dearly loved Saint Cuth­bert, or bestowed upon his Church more Princely Donations than Athelstan, whom the Monks had brought to that obedience of misseemely Devotion, that he [Page 53]came in Pilgrimage to St. Cuth­berts shrine barefoot. How could not the Monks but (like Magicians, when they meet) laugh one at another to see Roy­alty so captivated under super­stition, and Majesty so deject­ed, when the end of their pre­tended Sanctities was only sloth, and fatnesse. This devout Prince leading an army into Scotland di­verted aside to Saint Cutberts se­pulchre, imploring his aide, and patronage in his Wars, and with many princely gifts bought the good wishes of the Monks in his journey. The souldiers also offer, at the Kings command, 96. pounds, when it had been more sit, that Saint Cuthbert out of [Page 54]his Church-treasure should have bestowed as much on them, who with their sword and blood ob­tained the victory: yet Saint Cuthbert, and the benedictions of his idle Monks must have the glory of the conquest; which o­pinion made King Ethelstans bro­ther in a like occasion into Scot­land take Saint Cuthbert in his way, honouring the Sepulchre with many kingly offerings, and renewing to them the Charters of his predecessours. And here I will not deny, but as it may be expedient for the Common Wealth by way of policy, that some men (though altogether guiltlesse of that art) be thought by the vulgar people skilfull Ma­gicians, [Page 55]or Conjurers, that they who will rather trust God with their unlawful secrets then man, might be more affraid to offend, lest they should be be­wrayed: So the King might make good use of that opinion of Saint Cuthbert, being a tute­lary Deity against the Scots; In conceite of whose protection, cer­tainely the English Souldiers were much encouraged, and animated to the great disadvantage of their enemies, and obtaining the victo­ry. As also this perswasion kept this part from frequent incursi­ons, when the Monks had inven­ted so many fearful miracles that befell those that attempted either by Hostility or stealth to wrong [Page 56]any thing belonging to the Saint. But I wonder, how the Monks could maintain this Imposture so many years, when men growing wiser begun to sus­pect the falsehood of the Monks, as devisers of miracles for their own gain: and it seems the Monks were put to a great shift to maintaine the Saint-ships of Saint Thomas Becket, and Saint Cuthbert, when they pretended such amity between them, that they that belonged to Saint Cuthbert must be made whole by Saint Becket: a small jour­ny for a sick man to travaile be­tween Canterbury and Dur­ham. But the Monks knew full well, that some would not be [Page 57]able to undertake the Pilgri­mage, others rather to use the Saint-ship of a Physician; some again to be content rather to dye at home, others to recover in the way; lastly some, either to dye in their jorney, or else to save the credit of their Saint, that they should never come thither.

But to return to the Monks of Chester, who with their Bishop enjoyed such calme of Ease, that they make no noise in History, till the rumor of the landing of Danes troubled their rest; This was the 115. year after they had seated them­selves in Chester; when Ald­winus then Bishop was bid by [Page 58]Saint Cuthbert in his sleep to avoid the fury of the Danes. But after six Moneths, and peace concluded, in their return from thence, there happened a weighty miracle: for at War­denlaw East from Durham, Saint Cuthbert his Coffin was so hea­vy, that all the company that accompanied his corps, could not draw the waine whereon they lay; by which they perceived so much of Saint Cuthbert his mind, that he would not be carried to Chester. At length after the pre­paration of three days fast, it was revealed to Eadmarus a de­vout Monk, that Dunholme was the place of his perpetual rest: and then two or three could [Page 59]draw the cart, which before the whole Diocesse of people could not so much as move. Now concerning the vulgar fable of the duu Cow and the Milk maid, that directed them to Dunholme, I find nothing in the Historians of this Church who would not leave out any thing that con­cerned Saint Cuthbert by way of a miracle. The Topography of Dunholme was at that time more beholden to nature for fortifica­tion then fertility, where thick Woods, both hindered the stars from viewing the earth, and the earth from prospect of Heaven. Here the Monks with extempory devotion made with boughs and branches of trees [Page 60]rather an arbour than a Church to place Saint Cuthbert in: but from this Chappel of boughs they translated him to another Church, Whitekerke, where he rested in ease. Aldwinus the Bishop raised up no smal build­ing of stone work for his Cathe­dral Church; where all the peo­ple between Coqued and Tease were at work three years, and were paid for their pains with expectation of treasure in heaven; a very cheap way to pay work­men for their wages! Into this new Basilica St. Cuthberts walk­ing body in the 309 years after his first burial in Lindisferne was with great solemnity in­shrin'd in the presence of Cuth­red [Page 61]Earl of Northumberland. A­mong the Monks that attended Saint Cuthbert to Dunholme was one Rigulphus, who was 210. years old: an History to be ranked under the same place with the wandring Jew: a poor Mo­nument to be remembred by, sith he gives no account to po­sterity of his extended age; when number of years is the onely commendation of a man. A­nother of Saint Cuthberts fol­lowers was Eathred a Monk, who for 6. years before he died could never speak, but in the Church where (as if Religion had then lent him a tongue) no man was more vocal to sing his part; these were the beginnings of the [Page 62]Church of Durham, where Ald­winus the last Bishop of Chester, and first of Durham, first ascen­ded the Episcopal Chair, Anno Domini 996. in King Etheldreds raign, who whiles Saint Dun­stane was baptizing him, de­filed the Holy Saint with the fruit of his womb, at which S^t Dunstane swore by God, and by his Mother, that he would prove a lazy fellow; howsoever to prove the lazinesse of the Monks of Durham, he gave Saint Cuthbert, Darlington with the ap­purtenances, where afterwards Hugh Pusar built both a Nunery, and a Church. To these posses­sions Sunculphus one of the No­bility added Bradbury, Mordon, [Page 63]and Sockburge, so ready was the Devotion in those times, to give all to the Church, and to be­come poor to be made rich in the world to come.

Aldwinus dying in the 24th. year after his removing to Dur­ham, left only the West-tower of the Church for Edmundus to finish, who was his successor, and chosen Bishop by a voice out of Saint Cuthberts Tombe, or perchance by a Monk (his good freind) who lay hid un­der it: for I do not read that Saint Cuthbert ever drank in his pottage, that (as it is by the Proverbe) he should speak in his grave. But without jesting he was a reverend Prelate, whose [Page 64]days had the honour which his predecessors attaind not to: that now the Danes became worship­pers of Saint Cuthbert in Dur­ham, who had burnt his Church in Lindisferne: who now from Pagans turned Christians in that excess of Devotion, that Cumulus their King came five miles bare­foot to his Tomb in Durham, and gave to the Saint his Church so many Towns as would breath a fat Monk to repeate them, Wac­feild, Evenwood, Ingleton, Mid­dleton, Staindrop, and Rabye, where the predecessors of the Nevills, who lye entombed at Staindrop Church, built the Castle, and held it of the Church of Durham, for the annual rent of [Page 65]four pounds. The Monks of Durham had now so fair a Church for their Saint to rest in, that they were ashamed that ever he had lyen in Chester, where the Church made of wood seemd to remain a Monument of their for­mer poverty, till Egilrick the Bishop took away this eye-sore, and built Saint Cuthbert a Church of stone, which methinks was but a Posthumus dignity to the Saint, and like as if a man should suster his guest to lie meanly, when he is gone to pro­vide for him a better lodging. In digging the foundations of this Church he found such a Masse of Coyne, that resigning his prelateship to his Brother at [Page 66] Durham, he returned to his Ab­bey at Peterburge. But the King hearing of his Wealth, took oc­casion to pick a quarrel with him, and seizing upon his riches im­prisoned him at Westminster. This King was Duke William the Conqueror, who approach­ing York with an Army so af­frighted the Monks at Durham, that once more they must have Saint Cuthbert upon their back, and fly with him to Lindisferne, coming the first night to Jar­ro, the second to Bedlington, the third to Tugahala, the fourth to Holy-Island, whether they en­tered dryshod, it being then the time of low Ebb, though the Monks compared it to the mira­cle [Page 67]of Jordan or the Red Sea, as if the water in Homage to their Saint had fled back to give them enterance; but the Monks shortly repaired again to Dur­ham, where the Conquerour re­turning our of Scotland, would needs see the incorruptible Saint so magnified. And never were the Monks to affraid to have their Imposture discovered; for now they had no leisure to cheate the spectatours with a living Monk in stead of a dead Saint: but made so many delays and intreaties to the contrary, that the King with a Fever of Anger was put in such a heat, that hastening out of the Church, and taking Horse, [Page 68]the Monks in their History make him never stay his course, till he had passed over the Tease: King William shortly after went about to abrogate the royal Charters of the former Kings, whereby Saint Cuthbert his Hally-wark-folke were freed from tribute. But Saint Cuth­bert in a sleep beate the deman­der with his pastoral staffe, that the next morning not able to rise, he was glad to send his Cloak to Saint Cuth­bert his Sepulcher, and to aske pardon, before he could receive any ease. After this the King had a reverend opinion of Saint Cuthbert, and restored Billingham to the [Page 69]Church, with other villages: and made Walcherus Bishop of Durham) Earl of Northum­berland Thus the Monks had victory over the Conquerour, and brought him under their Religion, who had subdued the land with his sword. All this while the Church of Dur­ham was but growing to her [...], and height of Glory, which she obtained under the Magnificent Prelate William of Carleife, who thought the Church that Aldwin built too little for so great a Saint, and therefore it was pluckt down, and the foundations of a more ample Church laid: Malcolmus King of Scotland, and Pryor Turgot [Page 70]laying the first three stones, August 11th. 1093. for which Famous work Anthony Beak (one of his successors) with a great summe of Money got him to be canonized, and in­rolled among the Saints.

This Reverend antient Ab­bey (advanced upon the shoulder of a Mountainous Atlas) is so environed a­gaine with Hills, that he that hath seen the scituation of this City, hath seen the Map of Sion; and may save a journy to the Holy land: shee is girded about with the Renowned River Weare, in which (as in a Christalline) she migh once have beheld [Page 71]the beauty, but now the ruines of her Walls. Into this Sumptuous Church was the last and great translation of Saint Cuthbert, the tradition of whose incorruption Pryor Tur­got and the rest of his Bre­thren had great disire to con­firme with their eyes, and to shew him publiquely to the people at the day of his tran­slation. At night therefore the Pryor with seven of his Brethren meet at his Tomb, and taking up the stone, they found a Chest covered with lether, in which they found the Book of the Evange­list, which had fallen into the Sea; a goblet of pure [Page 72]Gold; and an Ivory combe: lastly opening the second chest, they beheld the flesh and bo­dy of their Saint lying on his right side to give place to the rest of the Reliques, which were so many that this Coffin seemed a Charnel House; for besides his own body, there was the bones of Venerable Bede, the head of King Oswald, part also of the bones of Aidanus, Eudfrid, and Ethelwaldus Bi­shop of Lindisferne. All which Reliques with due Reverence they placed in another part of the Church, laying only Saint Cuthbert on his back; they placed King Oswalds head between his hands. At the [Page 73]day of his translation Ra­nulphus instead of a Funeral preached his Resurrection Ser­mon, and published to the people the incorruption of St. Cuthbert his body, which after 418 years was yet flexible, and now might plead prescrip­tion with the grave to be im­mortal. Thus in great Solem­nity they inshrind him besides the Altar in the presence of the Abbot of Sagium, the Abbot of Saint Maries in York, and the Abbot of Saint Germans, with thosands of people specta­tors of the Miracle. This was the place of his rest, where so many Treasures were daily of­fered [Page 74]that the Monks needed not to study Alchimy for Gold, having such a Philosophers stone as Saint Cuthbert was to con­vert money to their purses, who had that repute of Sancti­ty, and frequency of worship­pers, that in his shrine to this day you may see the pious di­lapidations of Antient devotion: and the very stones worn out with kneeling. Here Saint Cuthbert for four hundred years slept with­out disturbance: onely he com­plain'd once in a dream to a Monk of a Mouse that troubled his rest and made her nest in his Tomb. Hence he lay in Ho­nour and peace, till Henry 8th. [Page 75]sent that Earthquake among Monasteries and Sepulchres of the Saints which he caused to be opened to finde treasure. Among which (saith Harpe-feild) the Tomb of Saint Cuth­bert was so broken up with that Irreverence, that with the vio­lence of the blow upon the Coffin, they wounded his Leg; finding the whole body entire save the tip of his Nose that was wanting: his very grave cloaths were so free from corruption, as if they had been kept rather in a Wardrop than in a Sepulchre: upon his finger he had a Ring with a Saphire stone in it, which for Reverence [Page 76]of the Saint they durst not take off, but at the Command of Bishop Ton­stal shut up his Tomb as was before. All this might be true, and yet Saint Cuthbert more beholden to the art of his Monks, than his own Sanctity, for his incorruption; for it was Ancient amongst the Aegyptians to embalm the bodies of their dead Kings, and with Searecloathes to preserve their Carkasses for many ages from putrefaction, and yet they were thought no Saints such as Saint Cuthbert was: in honour and reverence of whose Saint-ship till Edward the firsts time, [Page 77]none presum'd to be buried in the same Church with him, as though unworthy to lye under the same roof with such an incor­ruptible Saint. The most an­tient Monuments therefore are to be searched out in the Chapter House, where Bishop Walcherus Earl of Northumber­land lyeth entombed, who e­rected those ancient buildings called the Farmary, for the Monks of Jarroe, whom with license from Gregory the seventh he translated to Durham, but was miserably slaine in Gates-Head Church: whose death oc­casioned Odo Bishop of Bayoun to be sent hither to take re­venge; [Page 78] sed Excessit medicina modum — For he both depo­pulated the Church; and rob'd the Countrey of divers Or­naments. In the said Charter House lyeth William of Carleif, with Pryor Turgot Archdeacon of Durham, and afterwards Bishop of Saint Andrewes in Scotland, a polite writer of the History of the Church. Last­ly to omit others, I shall speak a little of Saint Goodrick, who because he is one of my Coun­try Saints, I will shew you what he was, out of an old manuscript writ by one Nicho­laws of the Priory of Finchaly. Saint Goodrick in his former [Page 79]years was a Pedlar, and carri­ed his moveable shop upon his back from Fair to Fair; af­terward to make a better for­tune he ventred into Flanders, Denmarke, and Scotland; and by the way used to visit the Holy Island, much delighted to hear the Monks tell stories of their Saint Cuthbert: which so deeply affected him, that he would needs in heat of de­votion undertake a Pilgrimage to the Holy Island: and again after his return to England by the advice of Saint Cuthbert he repaired to his Holy Sepulchre, and also washing his feet in Jor­dan, there left his shoos, vowing to [Page 80]go barefot all his life after. At his second return he was ad­monished by Saint Cuthbert in his sleep to build him an Anchoridge at Fenchallie near Durham, where he lived in that heat of Devotion, that he used to stand praying up to the neck in the river that run by his Cell, which holy cu­stome so angred the Divel, that once he stole away his Cloaths, as they lay on the Bank: but Goodrick seeing him, brought him back with an Ave Mary, and forceing the Devil to be just against his will made him restore them: which were so course, as [Page 81](I think) he that stole them, would scarce have worn them: for his Jerkin was of Iron, of which he wore three suits in the time of his Hermitage: a strange Coate whose stuffe had the Iron-monger for the Draper, and a Smith for the Tailor; neither was his lodging much unsuitable to his Cloathes, who had the ground for his bed, and a stone for his pil­low. His tutelary Angel oft played the Sexton, and rang his bell to awake him to his Nocturnes; who for want of beades used with pebble stones to number his prayers; his [Page 82]dyet was as coarse as his coat; and as his shirts were made of sack­cloth, so half the Meal that made him Bread was ashes. The Divel used to act Proteus before him, and with his shapes rather made him sport, than affrighted him; only as Saint Goodrick sate by the fire, the Divel came behind him, and gave him such a box of the eare, that he had fell'd him down, if he had not recovered himself with the sign of the Crosse. Thus after he had acted a Legend of miracles, he ended his sceane and his life Anno Domini 1170. little deserving this Honour to be bestowed by Hugh Pu­sar [Page 83]the Bishop on his Cell, who had told him, that he should be seven years blind before his death: so that the Bishop believing the Holy Hermit, and deferring his repentance (which Goodrick meant of the eyes of his understanding) died unprovided for death: But if good deeds be satisfa­ctory, then died he not in debt for his sins, who repai­red many of the Episcopal mannors, builded Darlington Church, founded the Hospital at Allerton, the famous Sher­burne Hospital near Durham; built Elvet Bridge with the Chappells upon it; who bought [Page 84]of King Richard the first the Earldome of Sadbury for his successours; and last of all built that beautifull work the Gallile or our Ladies Chappel, now called the Consistory, in­to which he translated Saint Bedes bones, which lye in­terr'd under a stone of Marble; from this place (I conje­cture) the great Bell in Alby hath its name, and per­chance is the same, which in an Old Manuscript I find to be drawn from London to Durham by twenty two Oxen: under the Consistory Table lyeth intombed Cardinal Lang­ley Bishop of Durham, and [Page 85]Lord Chancellour of England, who built the Musick and Grammar Schools. In the Quire lyeth Bishop Beaumount under a spacious Marble inlaid with brasse, besides whom Bi­shop Anthony Beake Patriark of Jerusalem, who had the principality of the Isle of Man, was inshrin'd in the Altar. He built (saith Leland) the Mannor of Aukland, and re­paired Barnard, and Anwick Castle, and made Chester a Collegiate Church. No Anci­ent Monuments of Women are to be seen here; for till of late no female was to en­ter into Saint Cuthberts Churches; [Page 86]since once on a time (as he was preaching) the Divel came to his Sermon in the shape of a most beautifull Woman: who so drew a­way the attention of the auditors by gazing upon her, that Saint Cuthbert throw­ing Holy-water at her found that she was a Divel. But as for Saint Cuthbert him­self, I observe his nature did not much loath the company of his holy sift­ers: for Hilda, Alfreda, Verca, Elba, and other Ab­batesses were of his inti­mate acquaintance: and if he had so distasted that [Page 87]sex, he had not built a Nun­ry at Carile. But to return, in the Quire at the North side lieth Bishop Skirlaw, who built the Steeple at Holmes Church; and a great part of the Lanthorne of York-minster: who bestowed moreover two hundred pound on building the distributory at Durham: which is the Checker over the Abby gates. The reliques of this Abbey were as many as there are Saints in the Popes Almanack; for hence was Saint Giles to fetch his tooth at the Resurrection, another Saint his leg, another his hipbone, another his skull, [Page 88]another his knuckle bone: and if you would know what price reliques were at in those dayes, aske Malmesbury what Egelmothus Archbishop of Can­terbury gave as he came from Rome for Saint Augustines arme which he brought from Paria, and he will tell you, that it cost him a hundred talents of Silver, and one of gold, by which bargain he hath made himself (by Record) a fool to posterity, and those that have read that in Plinie, Mala emptio semper ingrata, eo quod maxime domino exprobrare stultiti­am videtur.

But of all reliques to make merry with, this is one; El­fride a Monk had got one of Saint Cuthberts Hairs, which laid upon the Coals, would be red-hot, and return again to its former colour: thus not so: much as a Hair of Saint Cuthberts could escape without a miracle. Among other mo­numents of this Abbey the brasen deske is not the least, which was the joynt guilt of a reverend Prebend of this Church, and his Son who ad­ded the Globe; and the Eagle to that sumptuous basis and columne, which was the twelfth [Page 90]part of a great Candlestick, found hid in the vault of the Church; who both lye buried under two Marble stones, inlaid with Brasse, as you en­ter in at the Quire door on your left hand. The subter­raneous passages under this Church, as in other Abbeys, are many: but what end these sub­structions should have in the makers intent, whether to conceal their treasures in time of invasion, or for worse pur­poses I cannot determine. By those Cavernes, the Abbey and the Castle certainly shaked hands together under ground. The Castle was built by Wil­liam [Page 91]the Conquerour for the de­fence of the City, the Iron gate whereof was set up by Bi­shop, Tonstal, who also built the Tolbooth. The Tower (in which Philip Potier Bishop of Durham had License by Richard the first to set up a Minthouse, and coyne Money) was repai­red by Richad Fox, and Bi­shop. Winton the Honourable founder of Corpus Christi Col­ledge in Oxford, whereof at this time I am a member. In the Chappel of which Colledge were two Altars, the one cal­led, Ara Trinitatis, the other, Ara Sancti Cuthberti.

To conclude, the whole Castle was repaired, and beautifully a­dorned, and enlightned with Windows by the Reverend Bi­shop now Incumbent, under whom the Church of Durham seemes to renew her age, and take a new lease of her Eterni­ty, which for the internal beau­ty of her high Altar, Cathe­dral musick, sacred laver, and other ornaments may chal­lenge her sister. Churches for Priority.

Thus [...],or like one that at once salutes a multi­tude, I have taken a confused survey of the Monuments of this [Page 93]Church, with that distracted method and brevity, that I have rather seemed to take an Inven­tory of her Antiquities, than to have compiled an History. As it is I offer it upon one of the Al­tars, which the Romans used to erect with this inscription, Diis Patrus.