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Epistolae

Written about 716 to 754; the place is not known. The date is the usual view of scholars; some doubt it.

Letters to and from Boniface and his English friends; the English text is Kylie's selection, and it also has a few earlier letters of that circle.

Letter · first written in Latin

Translated by Edward Kylie (1911). The English Correspondence of Saint Boniface (London: Chatto & Windus, 1911) Public domain. Source and rights

This text is read by a machine from a scan of the printed book. It has reading errors, and some headings can be wrong or missing.

This text is not yet cut into sections. It is one long page with one address.

About this text (1 note)

No source line in the file. The text, its translator line and its note numbers match the CCEL copy of this series.

How we know the date and place
Date written probable
Willibald, Life of Boniface; Oxford Dictionary of National Biography, "Boniface"; E. Kylie, The English Correspondence of Saint Boniface (1911), introduction; M. Tangl, Die Briefe des heiligen Bonifatius und Lullus (MGH, 1916)
His own letters run from about 716 to 754. The first letter in the file (to Aldhelm) is before 709.
Place written not known
Willibald, Life of Boniface; Oxford Dictionary of National Biography, "Boniface"; E. Kylie, The English Correspondence of Saint Boniface (1911), introduction
Many places in England, Germany and Rome.

36,038 words. 1 section.

Letters

§ 1

for many suggestions.

EDWARD KYLIE.

University of Toronte,

St I

Aedilwald asks Aldhelm, Abbot of M. almesbury, to instruct him. He sends poems, one treating of Wynfrith’s journey abroad and addressed to him. Before 706.

To the holy abbot, Aldhelm, bound to me, as his merits demand, by an unbreakable chain of burning love, Aedilwald, a humble suppliant of thy paternal goodness, greetings of eternal salvation in the Lord.

During the course of the summer, while this unhappy country was being terribly harassed by great expeditions of death-dealing invaders, I lingered in thy company for the sake of my reading; then thy holy wisdom—thoroughly acquainted, as I believe, with almost all literary compositions contained whether in profane volumes written in an elegant and rhetorical style or in spiritual books carefully composed after the manner of dogmatic exposition— clearly revealed to me, when the veil of stupidity and folly had been quickly torn away, the deeper studies of

1 This side-figure is in each case the number of the letter in Monumenta Germaniae Historica, Epistolarum III,

the liberal arts, which, because of their mysteries and difficult character, are barred to the ignorant mind. After the greedy jaws of my thirsty intelligence had eagerly consumed to the last the banquet laid by the well-stored intellect, my mind, still lean and pallid, was fully revived by the expectation based on thy generous and flattering promise willingly to educate and instruct me with all the means of information which my moderate industry craved. Wherefore, my beloved guide to learning undefiled, we think it well that thou shouldst readily prove the truth of thy words by corresponding action, encouraged, as we are, by the words of holy scripture: « My son, if thou be surety for thy friend, thou hast engaged fast thy hand to a stranger: thou art ensnared with the words of thy mouth, and caught with thine own words.”?! But if thou canst not remember that thou art tied and bound by the strong bonds of thy given promise, yet, since from my most tender infancy thou hast loved and nourished me, strengthened me with the more delicate food of thine industry, and brought me step by step to full manhood, it is thought right by all of sane intelligence that thou shouldst nourish me, fed until now upon food suited to the tender mind, with the more solid viands of deeper

1 Prov. vi, 12, The Scriptural references are to the Vulgate ; the English rendering is that given in the Authorised Version.

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wisdom. If my humble devotion begs and insists, do not refuse to offer a feast for my nourishment, nor, though thou regardest me as of little account, to enrich thy adopted son at the right moment from the full store of thy paternal knowledge; that the hated groups of audacious rivals may not show their joy and satisfaction with the ringing laughter of eager blame, when they find that the successor is not heir to the rich treasure of paternal philosophy, but remains in the poverty of barbarous ignorance; and let me not, in my misery, be compared with Rehoboam, who, though sprung of the noble stock of King Solomon, distinguished both for his admirable wisdom and his abundant riches, was born in an unhappy hour and lacked almost entirely his father’s good fortune. Wherefore, come, discharge thy promise and bring to completion the generous work of instruction once begun, assured that thou shalt win thereby the greater glory of an eternal reward, on the assurance of the Lord who says: “* He that endureth to the end shall be saved.” 1

We have added to this letter three poems suitable for singing, arranged in different ways. The first employs the dactylic hexameter, usual in heroic poetry ; its metre is, I think, carefully worked out, and through chance, or, to speak more accurately, through the will of divine pro-

1 Matt. x, 22.

vidence, it is divided into seventy equal verses. The third, which has no regular metre, contains eight syllables in each verse, and one and the same letter is repeated at the beginning of the words in the same line ; it has been arranged hastily with a rapid pen. I am sending it dedicated to thee, my wise teacher. The middle one, which is composed with the same arrangement of verses and syllables, deals with the journey across the sea of Wynfrith, my client and thine: I have shown and forwarded it to him. These I thought it necessary to lay before the eyes of your! holiness; it seemed proper in my poor judgment that I should first reveal to thee my feeble literary efforts. Since, if approved by your taste and corrected in accordance with the true standard, they become forthwith acceptable to great numbers of readers,

Farewell in Christ.

1 Aedilwald here uses the plural ‘‘ you,” instead of the more familiar «‘ thou” which he has used up to this point. In practically every case where 2:24 changes occur in the letters, the translation follows the text. The writer usually lapses into

the more official and correct form, as though he suddenly became conscious of the dignity of the person addressed.

y II

Wynfrith encourages the youth Nithard in the pursuit of virtue and of his literary studies. 716-717.

To Nithard, dear companion and beloved friend, whom neither a perishable gift of worldly wealth nor the pleasing charm and blandishments of flattering words won to me, but whom the splendid affinity and kinship of the spirit recently linked with me by an imperishable chain of love, Wynfrith, a suppliant, greetings of eternal welfare in Jesus Christ.

From my humble place I pray, noble youth and dear brother, that thou mayst not fail to recall the words of Solomon the vy -: «In all thy works remember thy last end: and thou shalt never sin,’ 1 and elsewhere: “Walk while ye have the light, lest the darkness of death come upon ye,’’? because the things of the present wil quickly pass, but those that abide for ever will soon be at hand. All the treasures of this world, whether in gleaming gold and silver, or in starlike gems, or in the strange

1 Ecclesiasticus vii, 40. Cf. John xii. 35.

diversity of sumptuous food and costly garments, by a just comparison pass like shadows, disappear like smoke, vanish like foam, for the psalmist truly says: « As for man, his days are as grass: as a flower of the field, so he flourisheth,”! and elsewhere: “My days are like a shadow that declineth: and I am withered like grass,’ 2

Wealth-loving sybarites are known from: Holy Scripture, to keep in misery a fruitless watch, to spin vainly fragile spider-webs which catch a light breeze or dust, since, according to the psalmist, they heap up riches and know not for whom they gather them. And when death the agent of the hated Pluto, grinding his bloody teeth lurks at the threshold, terror-stricken and deprived of all heavenly aid they suddenly lose their precious and false wealth, which night and day they greedily and anxiously saved, and with it lose their souls, Then, caught away by fiendish hands, they enter the awful gates of Erebus to pay an eternal penalty.

Since all these things are true beyond a scruple of a doubt, I implore thee with the most earnest prayers which

1G. Ps. cii, 15. 2 Ps. ci, 12,

Reading for the apo ton grammaton agiis frustratis adflicti, inservire excubiis of the text, apo ton yrammaton agits (ungrammatical ded TOY ypaundroy ayiots) frustratis adflicti inservire excubiis.

45 bse tre ea, ——— nee sas

en " i sateen acai ul fatten tbe apse csamegttid etait wisi

my love can suggest, that having considered their truth thou wilt hasten to revive the grace of natural ability which is in thee, and wilt not extinguish in the mire and dust of earthly desires the knowledge of the liberal arts ard the bright spiritual fire of divine understanding ; but

indful of what the psalmist says of the happy man: “ But his delight is in the law of the Lord: and in His law doth he meditate day and night,” ! and elsewhere: “‘O how love I Thy law! it is my meditation all the day,’’? and of what is said in Deuteronomy concerning the law of Moses: “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night,”’ ® thou wilt put aside the harmful obstacles of other things, and wilt strive to pursue the study of the Holy Scriptures with all the bent of thy mind, and thereby to acquire that truly noble and splendid grace which is divine wisdom. For it is more splendid than gold, brighter than silver, more resplendent than the carbuncle, clearer than crystal, richer than topaz, and on the authority of him who speaks wisdom, all precious things are not to be compared with it. What, beloved brother, can youth more properly seek or age more soberly enjoy than the knowledge of the Holy Scriptures? Guiding the ship of our soul it will bring it, without shipwreck in the

1 Ps, i, 3, 2 Ps, cxxi, 97, 3 Josh, i, 8,

dangerous storm, to the beautiful shore of paradise and the eternal joy of the angels in heaven. Of it the same wise man has said: “ Wisdom overcometh evil. She reacheth therefore from end to end mightily, and ordereth all things sweetly. Her have I loved and have sought her out from my youth, and have desired to take her for my spouse ; and I became a lover of her beauty. She glorifieth her nobility by being versant with God: yea, the Lord of all things hath loved her. For it is she that teacheth the knowledge of God.’’! 5

Wherefore, if the Omnipotent God wills that eturning, as I purpose to do, I should reach those parts,” I promise to be thy faithful friend in all things and in the study of the Holy Scriptures, so far as my strength allows, thy devoted assistant.

Fare weil, my brother, in youth’s flower and strength, Mayst flourish with the Lord in His eternal home,

Where martyrs hymn the King in heavenly choirs,

And prophets and aposties add their meed of praise, Where, for eternity, the King of Kings His subjects dowers, There mayst thou bear the form of cherubin and seraphin, To the aposties heir, of prophets son.

1 Sap. vii. 1-4.

® Hauck (Kirchengeschichte Deutschland, i, 418 0. 2) -onjectures the’ Boniface is writing here of a proposed return to Friesland.

ait aa ali tess hho fot: octet

Nithard, avoid the dark contagion of this lowly earth,

In punishment of Hell will it involve thee,

The choirs above the heaven’s biue seek to discover,

Hosts singing to the God of Truth eternally,

Angelic canticles; there in the highest place

Resplendent stand; the golden prize of Heaven's court Draw down upon thy gleaming brows, and with thy praise Hymn Christ on His celestial throne.

ll III

Danie, Bishop of Winchester, gives the priest, Wynfrith, a general letter of introduction. 718.

To the pious and clement kings and to all princes, to the reverend and beloved bishops, to the holy abbots, the priests, and the spiritual children of Christ, Daniel, servant of the servants of God.

The commands of God must be observed by all the faithful with sincere devotion, and the Holy Scriptures show

how great is the reward of hospitality and how acceptable it is to God to discharge kind offices to travellers. The holy Abraham, because of bountiful hospitality, deserved to receive the blessed angels and to enjoy converse with them. Even so Lot, through the same discharge of pious offices, was snatched from the flames of Sodom ; he was obedient to the commands of Heaven, and the grace of hospitality saved him from doom in the flames. So it will avail to your eternal salvation if you show to the holy priest and servant of the Omnipotent God, Wynfrith, who bears this letter, the love which God himself prizes and enjoins. Receiving the servants of God, you receive

Him, for He has promised: “He that receiveth you receiveth Me.”! Doing this with heartfelt devotion you fulfil the bidding of God, and susting to the divine promise you will have eternal reward with Him.

May the grace of God protect you.

Matt, x, 40.

you you vine

15 IV

Bugga congratulates Boniface on the successful issue of his affairs. She promises that she will send later “ The Suffer. ings of the Martyrs” for which he has asked, and sends other gifts. 720-722,

To Boniface, or Wynfrith, honourable servant of God, distinguished by many spiritual gifts, worthy priest of God, Bugga, a lowly handmaiden, sends her undying love.

Be it known to thee, my gracious friend, that I give thanks to Almighty God without ceasing, because, as I learned from thy letter, He has poured upon thee His manifold mercies, and jealously guarded thee on thy way through unknown countries, F irst he inclined the pontiff, who holds the chair of Peter, to smile on thy heart’s. wish, Afterwards he laid low before thee, Rathbod, that enemy of the Catholic Church; and then he revealed to: thee in a dream that thou wert to reap the harvest of God and to gather the sheaves of holy souls into the granary ot the heavenly kingdom. Wherefore, I acknowledge the

more freely that no temporal vicissitudes can move my R

mind from its steady guardianship of thy love. But the flames of that love burn the stronger in me, since I know that, through the merits of thy prayers, I have come to a harbour of some quiet. And so, again I humbly beg thee, deign to offer thy intercession before God for my poor self, that His grace may keep me safe under thy protection.

I would also have thee know that The Sufferings of the Martyrs, which thou didst ask to have sent thee, I have not yet been able to obtain, but I shall send it when I can. And do thou, my beloved, send to console me what thou hast promised in thy kindest of letters, some selections from the Holy Scriptures.

I beg too, that thou wilt offer holy masses for my relative ***, who was dear to me beyond all others. With this messenger I send thee now fifty shillings and an altar pall, because I could not get larger gifts. But these, though small, are sent with my fondest love.

Fare well throughout this life in sanctity and “love unfeigned.

1 2 Cor, vi, 6.

cease enye te neater cnnmmeammpin ee trated et SEAT: ABI

23 Vv

Daniel, Bishop of Winchester, instvucts Boniface as to what means he should use in converting the heathen to Christianity. 723-725.

To Boniface, honoured and beloved leader, Daniel, servant of the people of God,

Although, my beloved brother and fellow-priest, I rejoice that thou dost deserve the first reward of virtue, who trusting in the might of the faith hast boldly attacked

the stony and hitherto barren hearts of the heathen, and working them tirelessly with the plough of gospelpreaching dost strive to change them by daily toil into fertile harvest-fields, so that the words of the prophet and of the evangelist may be applied to thee, “ The voice of one crying in the wilderness”?! 2nd the rest, yet a portion of the second prize will co: » Not unjustly, to those who give what aid they can to such holy and saving work, and supply the needs of the preachers with the corresponding means of strength, that they may be eager to

1 Isa. xl, 3; Matt, iii, = E2

take up the task of preaching thus begun and to beget spiritual sons for Christ.

Hence, out of devotion and goodwill, I have sought to make to thy prudence a few suggestions, that thou mayst know, how best in my judgment to overcome promptly the obstinacy of ignorant minds. Thou shouldst not offer opposition to them concerning the genealogy of their false gods. Thou shouldst suffer them rather, to claim that they were begotten by others through the intercourse of man and woman; then thou canst show that gods and goddesses who were born after the manner of men were men rather than gods, and in that they existed not before, had therefore a beginning.

When they have learned perforce that the gods had a beginning, since some were born of others, they must be asked whether they think this universe had a beginning or was always in existence. If it had a beginning, who created it? For certainly they cannot find for the gods begotten before the establishment of the universe any place where these could subsist and dwell; by the universe I mean not merely the visible earth and sky, but the whole extent of space, which the heathen themselves can grasp with the imagination, But if they maintain that the universe always existed without a beginning, seek to refute and convince them by many arguments and proofs ; if they go

sree a a NR A NN en

on contending, ask them: Who ruled it? How did they reduce beneath their sway and bring under their jurisdiction a universe that existed before them? Whence and by whom and when was the first god or goddess constituted or begotten? Do they suppose that the gods and goddesses still beget other gods and goddesses? If they do not, when or why have they ceased? If they do, the number of the gods must now be infinite; and who is the most powerful among so many and such great beings, is unknown to mortals, so a man must be on his guard for fear of offending the strongest. Do they think the gods should be worshipped for temporal and present blessings, or for an eternal and future reward? If for a temporal, let them show in what respect the heathen are happier than the Christians. What again do the heathen mean to confer by their sacrifices upon their gods, who have all things under their sway ; or why do the gods leave it in the power of those subject to them to decide what tribute to offer? If they need such things, why could they not themselves have made a better choice? If they do not need them, the people are wrong to suppose that the gods can be appeased with such offerings of victims,

These questions, and many like them, which it would take too long to enumerate, thou shouldst propose to

them in no irritating or offensive manner, but with the greatest calmness and moderation. And from time to time their superstitions should be compared with our, that is Christian, dogmas, and touched upon indirectly, so that the heathen more out of confusion than exasperation may blush for their absurd opinions, and recognize that their detestable rites and legends do not escape our notice.

It would also be natural to infer that if their gods are omnipotent and beneficent and just, not oniy do they reward their worshippers, but punish those who despise them. But if they do both in the temporal order, why do they spare the Christians, who turn nearly the whole world from their worship and overthrow their statutes? And these too, that is the Christians, possess the fertile lands and the provinces fruitful in wine and olives and overflowing with other riches, and have left them, that is, the heathen with their gods, only the frozen lands in which these latter, banished from the whole world, are wrongly thought *, hold sway.

There must be constantly brought before them the spremacy of the Christian world: by comparison, those who persevere in the old-time vanity are very few.

And that they mz, ot boast of the sway of the gods over these people as . ‘timate and existing always from the beginning, point out to them that the whole world

was given over to the worship of idols until, illuminated by the knowledge of the Omnipotent God, its creator and ruler, it was vivified through the grace of Christ and reconciled to God. For when among Christians the children of the faithful are baptized daily, what do they do but purify themselves singly from the uncleanness and guilt of paganism in which the whole world was once involved ?

These things I have sought out of love for thee to bring to thy notice, though I am so weakened by bodily illness, that I can fitly say with the psalmist: “I know, O Lord, that Thy judgments are right, and that Thou in faithfulness has afflicted me.”? Wherefore doI the more earnestly entreat thy reverence to pour out, together with those who with thee serve Christ in the spirit, prayers and entreaties for me, that the Lord who made me drink the wine of sorrow may hasten with His tender mercy ; that as He punished justly so He may graciously pardon, and of His goodness suffer me to sing with rejoicing the verse of the prophet: * According to the multitude of my sorrows in my heart Thy comforts have given joy to my soul.” TI pray that thou mayst fare well in Christ and remember me, dear fellow-priest.

? Pe, xeifi., 29.

31 VI

Boniface urges some one to bray to God for him. About 735.

To a venerable and reverend brother, connected with him by ties of spiritual kinship, Boniface, lowly servant ot the servants of God, greetings of love in Christ.

With humblest entreaty we beg thee of thy brotherly mercy to be mindful of our weakness and to make intercessicn for us since by reason of our sins we are buffeted from all sides by the storms of a dangerous sea: asking Him who dwelleth on high and looketh down on the low things and pardoneth our faults to put the word into our mouths so that the gospel of Christ’s glory may have free course and be glorified among the nations. !

1 2 Thess, iii, 1.

13 VII

Egburg writes to Wynfrith of her desolation and her regard hime | for him. She asks his prayers. 716-720,

To Wynfrith, holy father and true friend, by right and with merit worthy of honour, filled with the grace of divine nt of knowledge and of religion, Egburg, the lowliest of thy

pupils, both men and women, sends wishes for welfare herly eternal in the Lord. nter- Thy love is as a bond that holds me; since I tasted it feted in my inner being, like some honeysweet essence the sking Sweetness of it fills my soul. And now, though I have + low been robbed of the sight of thee, when I but scarce > our

attained it, yet shall I always hold thy neck entwined with a sisterly embrace. Wherefore, my erstwhile beloved brother, thou shalt be called in the Lord of Lords alike father and brother, for after a bitter death and cruel took from me my brother Oshere, whom I cherished beyond all others, I put thee in my love before almost all men. And to waste words no longer, not a day unrolle its length, not a night passes away but I recall thy teaching. It is because of this, believe me before God, that I

free

a a gee Be ng a ee RE Ty oe a eee” eee ae eee ee

rrr nn aorta cpieasiateeonanabemmattanmnamisenanentaaeieaaie

embrace thee with all my love. And [ trust in thee because I never forget that friendly affection which I know thou didst always have for my brother. Though in knowledge and virtue he surpassed me, yet in love and regard for thee I do not come behind him. Time has run quickly on its course, but the dark cloud of my grief has never abandoned me;! the lengthening period has only added to my woes, as it is written: « The love ot man brings sorrow, but the love of Christ illuminates the heart.” And after my dearest sister Wethburg—a new wound, a fresh grief—suddenly vanished from my sight,? with whom I grew up and was nurtured at the same breast, for the one mother bore us, in Jesus’ name I declare everywhere was sorrow and desolation, and the face of death. I should have preferred to die, if so it had pleased God, to whom hidden things are plain, or if tardy death had not delayed. But now, what shall I say? Before that hour, not bitter death but a still more bitter parting unexpectedly divided us, he I think, the happy one, me the unhappy one, left, like something cast aside, to serve this world. I loved her so dearly, whom now, I hear, a Roman prison holds. But the love of Christ which grew and flourished in her

1 Aeneid viii. 258. 2 Aeneid ix. 653. 3 Aeneid ii. 369-370.

breast, is stronger and mightier than all bonds, and ** Perfect love shows fear the duor.”’ Behold, the Ruler of high Olympus,! who so enriches you with divine doctrine, grants happiness amidst unspeakable delight:, and in his law thou wilt meditate day and night ; as it is written : “ How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things.” ? She is now climbing the steep and narrow pats but T lie in the depths bound by the fetters of the law ofthe Hesh. On the Day of Judgment, rejoicing with the Lord she will say: “I was in prison and thou didst come unto me.’’ $

Thou too, at the resurrection, when the twelve apostles are seated on their twelve seats, wilt have thy seat there ; and over all those whom thou hast won by thine own labours, wilt thou, their lends, ci to a golden crown, rejoice before the throne «i tne Eternal King. But I, still in this vale of tears, weep, as is right, for mine own sins, because God has made me unworthy to be joined with such friends. Therefore, believe me, not so eagerly does the storm-tossed sailor long for the harbour, nor the thirsting fields crave rain, nor the anxious mother on the curved shore await her son, as I long for a

1 Aenid ii. 779. 2 Rom. x. 15. 5 Matt. xxv. 36-43.

sight of thee.! But borne down by my sins and faults innumerable I have been brought to despair of being freed from the dangers that threaten me. Wherefore, a sinner, cast at thy feet, out of my heart’s inmost recesses, I have called to thee, O my father, from the borders of the world, that, as my soul requires, thou shouldst raise me upon the rock of thy prayers, for thou hast become my hope, and a strong tower against my visible and invisible foes. And to console my boundless sorrow, and to calm the wave of my grief, let thy strength be set as a prop to my weakness, so that it may not utterly fail. And I humbly ask thee, deign to send me for my comfort, some holy relics, or a few words from thy hand, that in them I may always have thee with me.

Farewell and all success be thine, while thou dost live for God, and dost again and again intercede for me.

I too, Ealdbeorcth, a poor servant of Christ, greet thee in the Lord with all affection. 1 beg thee remember in thy holy prayers that friendship thou didst once pledge ; so that, though separated in the body, we may be joined in memory.

Yi ti it t

'

saih wih tai stapabhchabeie tte

ruete

1 Jerome, letter to Ruffina (ed, Valiarsius, i. 10).

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14 VII

Abbess Eangyth and Heaburg thank Wynfrith for his letters. They write of their misfortunes and of their desire to go to Rome. They recommend Denewald, 719-722.

To Wynfrith called Boniface, blessed in the Lord, honourable in faith and in love, enriched with the dignity of a priest, crowned with flowers of virgin chastity as with a garland of lilies, trained in the knowledge of doctrine, Eangyth, unworthy handmaid among the Lord’s handmaidens, who, though undeserving, holds the place of abbess, and her only daughter Heaburg, called Bugga, send greetings in the Holy Trinity.

To thank thee for the love and affection which thou didst send in the letter brought by the messenger from across the sea no words from our lips can avail. Happy are we if thy praise of us is merited, though we fear greatly that praise undeserved is more of a reproach than a commendation.

Beloved, brother in the spirit more than in the flesh, lavishly endowed with spiritual graces, God alone is our witness, that by the tears which thou canst cee staining

the letter, to thee alome have we wished to tell how we are weighed down by a crushing load of misery, and by the distraction of worldly affairs. As when the might of the foam-laden sea sweeps and rends the mountainous billows broken on the rocks, and the raging winds and tempests drive in headlong wrath through the long channel and the boat keels are upturned, and the ship’s mast is bent under, so the vessels of our souls are shaken by a great coil of woes and the burden of many calamities ; thus the voice of Truth speaks of the house in the gospel : 4¢ And the rain descended, and the floods came, and the winds blew, and beat upon that house,”’ and the rest.’ First and beyond all the woes which the aforementioned evils from without create must be put the chain of innumerable offences, and the perfect confidence which rests upon no sure ground. It is not so much thought on

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our own souls, but, what is more difficult and serious, thought on the souls of all those of different sex and age committed to us. We are to serve these many and varied minds and characters and afterwards to give an account before the judgment-seat of Christ not only for manifest sins in deed or in word, but also for those hidden thoughts which escape all men, and are plain to God alone ; it is to lead a battle with one line against two, with ten thou-

Seesvane-teqerseeseeesstos

1 Matt. vii. 25-27.

sand in the face of twenty thousand. And to the care of souls are added difficulties with household affairs and the disputes aud discords which the enemy of all goodness sows ; he infects the hearts of men with bitter malice and scatters it among all mankind, but especially among monks and the dwellings of monks, for he knows that “ the mighty shall be mightily tormented.” }

Besides, poverty and the scarcity of temporal things grind us and the barrenness of our land ; and the hostility of the king before whom we are accused by those who €nvy Us, a3 # wise man says: “ For the bewitching of vanity obscureth good things.” So, too, the service of the king and queen, of the bishop and the prefect, the nobles and counts: it is all too long to tell, and can be reviewed more easily in the mind than by word of mouth.

Added to all these sorrows is the loss of our friends and the band of our relatives and kinsfolk. Neither son nor brother, father nor uncle have we, but an only daughter, almost destitute of everything valued in this life, an aged mother, her sister and their brother’s son. He is very unfortunate, because of his own disposition and the hatred which the king bears his race. There is no one else of our kin, for in divers ways God hes removed them. Some died in their fatherland, and their bodies 1 Sap. vi. 7.

rest in the foul dust of the earth, to rise again on the day of doom, when the trumpet of the Lord shall sound, and all the human race shall come forth from the dark tombs, to give its account ; their spirits will be borne away on the arms of angels to reign with Christ, where all pain will cease and envy die and sorrow and lamentations flee before the faces of the saints. But others of them left their country’s shores and trusted themselves to the fields of the sea, and sought the shrines of the holy apostles Peter and Paul, and of the many martyrs, virgins and confessors whose number and whose names are known to God.

For these and all such reasons, which we could scarcely recount in a day, even though, as is said, it were when time lengthens in July or August, we are weary of life and find it loathsome to live. Every man who is wanting in his own cause, and trusts not his own counsels, seeks out a faithful friend whose counsels he can trust, since he trusts not his own; he will have such faith in him as to reveal and lay open to him every secret of his heart. What is sweeter, as is said, than to have a friend with whom thou canst speak of everything as with thyself ? So because of all these woes which we have related in redundant phrases, it was needful for us to seek out 4 faithful friend, one in whom we could trust better than in ourselves, who would bear our griefs and misery and

poverty, and would fe | for us and console us and sustain us with his eloquence and lift us up with the strength of his words. Long have we sought, and we trust that in thee we have found that friend whom we craved and desired. And if God would grant that by the guidance of His angel, as He sent the prophet Habakkuk into the den of lions with fuod for the prophet Daniel, and Philip, one of the seven deacons, to the eunuch, we could come into those foreign lands where thou dwellest, and couldst hear the living words from thy mouth, how sweet, O my master, wou'd thy eloquence be to my palate, sweeter than honey itself to our lips.

But since by our merits we have not deserved this, but are separated from thee by a long stretch of land and sea and the borders of many provinces, yet because of that trust in thee which we have mentioned above, we would have thee know, Boniface, our brother, that for a long time we have desired, like most of our relatives and friends, and many strangers, to seek Rome, once mistress of the world, and there obtain pardon for our sins, just as many others did and still do; [ myseif especially had this desire, wno am the more advanced in years, and in my life have transgressed and sinned the more. With this wish and purpose of mine, Wale, once my abbess and

spiritual mother, was acquainted. But my only daughter F

was still in the years of her youth, and could not feel the same longing. We know there are many who attack this wish and cry down this service of love, supporting their opinions with such proofs as these: the decrees of the synods command that every one should remain where he has been placed and has made his vows, and should there discharge his vows to God. Lut we all live with different desires, and the judgments of God are hidden, as the prophet says: ‘* Thy righteousness is like the great mountains: Thy judgments are a great deep.” 1 In this case His will and law are utterly concealed from us. Therefore, amidst this uncertainty and darkness, we beg of thee, with our faces cast down in all humility, to be our Aaron, that is a mount of courage, to support us by the strength of thy intercession, and from the burning censer of thy prayers to make the incense rise before the sight of God, and to let the lifting up of thy hands be set forth as an evening sacrifice. For truly we trust in the Lord and beseech His clemency, that in answer to the entreaties from thy mouth and thy fruitful prayers, He may show us through thee, whatsoever He judges right and useful for us, whether to live in our native land or to go hence on our pilgrimage. Likewise we beg thee deign to send us thy answer across the sea,

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2 Ps, xxxv. 7

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and reply to what we have set down on these tablets, in our rustic and unpolished style. Little faith have we in those who glory in appearance and not in heart, but all in thy loyalty and devotion to God and love of thy neighbour.

The brother to whom we referred above, though we named him not, our friend and kinsman Denewald, if God decree that he should turn his course to those lands and to that mission where thou dwellest, do thou receive in love and kindness, and with thy blessing and favour, guide him, if it is his wish to 80, to the venerable brother Bertheri, priest and confessor, who has long dwelt in that Mission.

Farewell, brother in the spirit, faithful and beloved with a sincere and pure affection. Mayst thou attain al!

Prosperity in the dear Lord. A fri nd is long sought,

scarcely found, and hard to keep. Pray in our behalf,

that bitter faults and transgressions harm.

may not work us

27 IX

Boniface replies to Bugga, who has asked his advice about going abroad. He promises to send later the passages for which she bas asked, and thanks ber for her gifts. About

725 (?)

To the lady Bugga, abbess, dearest friend and sister, in the love of Christ to be placed before all others of her sex, Boniface, a poor and unworthy bishop, sends wishes for eternal salvation in Christ.

Be it known to thee, my dearest sister, that as to the advice for which thou didst ask my unworthy self, I cannot presume either to forbid or to urge strongly upon thee a journey abroad. But I shall put the case as I see it. Ifto seek quiet and contemplation of the lord thou hast put aside the anxiety which thou didst feel about the servants and the handmaidens of God and the monastic life, why shouldst thou now submit, with toil and wearing anxiety, to the words and wishes of unworthy men? It seems to me better that if, because of the world thou canst not find in thy native land the freedom of a quiet mind, thou shouldst, provided thou hast the will and

out

power, seek liberty for contemplation by going abroad, just as did our sister Wiethburga.!_ She has told me in her letters that she has found by the shrine of Saint Peter such quiet of life, as for a long time she has sought and desired. As regards thy wish—for I wrote to her about thee—she bade me have thee wai until the wars and dangers threatening from the Saracens, which have lately manifested themselves in Italy, shall have ceased, and until she herself shali send you, God willing, a letter of invitation ; and this [ think myself to be the best plan. And so thou shouldst prepare the necessaries for the journey and accept her advice, and afterwards do what the goodness of God shall enjoin.

Concerning the copy of the passages, which thou didst request of me, thou must pardon my sintul neglect, for, Owing to pressing work and continuous travelling, I have hot yet completed what thou didst ask tor; but when I have it finished I shall be sure to have it sent to thee.

I thank thee for the gitts and garments which thou hast sent, and pray the Omniyotent God to grant thee an eternal reward with the angels and archangels in the heizhts of heaven. So I beseech thee in God’s name,

1 The name given in the text is retained, but the person

is doubtless the same as the Wethkurg mentioned above in letter VII.

my dearest sister, nay, mother and sweet lady, to pray for me constantly, because for my sins I am worn out by tribulations and disturbed much more by anxiety and mental care than by bodily toil. Be assured that the old confidence between us never fails. Farewell in Christ.

33 x

Boniface commends himself to the love of Nothelm, Arel - bishop of Canterbury.1 He asks him to send the questions of Saint Augustine and Saint Gregory's replies. He wishes to know if it is unlawful for a man to marry a woman for whose son he has stood sponsor at baptism, and in what year the first priests were sent by Saint Gregory into England. 735.

To Archbishop Nothelm, dearly beloved master, wearing the robes of the highest priestly office, Boniface, poor servant of the servants of God, sends greetings of undying love in Christ.

I beseech your holy clemency with my most earnest entreaties, that you should deign to remember me in your holy prayers, and seek to make secure in a harbourage of unshakeable rock the ship of my mind buffeted by the waves of many storms among the people of Germany, and that, just as your predecessor, Archbishop Berhtwald of honoured memory, bestowed his parental love upon me

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when I was leaving my native country, so I may be bound to you in fraternal communion by a spiritual bond and tie of love, and together with my comrades in the mission may deserve to be joined always with you in the unity of the Catholic faith and the sweetness of spiritual affection.

Likewise I earnestly beg you to have sent to mea copy of that letter wherein, it is said, are contained the questions of Augustine, the first bishop and first missionary of the English, and the replies of the Pope Saint Gregory. Among other points, it mentions that the faithful of the third degree of relationship are allowed to marry. Would you examine too, with all possible care, whether this letter can be proven to be that of Saint Gregory or not, because it was not found with other copies of the Pope’s letters, so the librarians say, in the library of the Roman Church?

Moreover, I seek your advice about a sin which I have committed unwittingly, by yielding to a man in regard to his marriage. The case was this: A man took a woman’s son at baptism, as often happens, and raised him for his own son, and when the boy’s mo.her afterwards became a widow he married her. ‘This the Romans claim is a sin, and a mortal sin at that, and require divorce under such circumstances. They declare that during the time of the Christian emperors a crime of this sort was to be punished

by death or perpetual exile. Wherefore, if you can find this counted such a great sin in the decisions of the Catholic Fathers or in canon law or in Holy Scripture itself, inform me of the reference, that 1 may understand by my own judgment whose authority supports this decree ; I can in no way comprehend why in one case spiritual kinship in marriage is such a great sin, when all of us become in baptism sons and daughters of Christ and the Church, and thereby brothers and sisters.

I must ask you also to tell me in what year from the birth of Christ, the first missionaries sent by Saint Gregory came to England. Farewell.

32 XI Boniface sends gifts to Pebthelm, Bishop of Hwiterne.

He asks whether it is permitted for a man to marry a woman for whose son he has been sponsor at baptism. About 735.

To his .enerable and beloved fellow-bishop, Pehthelm, Boniface, humble servant of tne servants of God, kind greetings of I-ve in Christ.

With heartfe'. entreaty, we beg of your parental clemency and goodness, that, as is needful amidst these dangers, we may be aided by your powerful prayers, and that since the German sea is dangerous for those who navigate it, we may come through your prayers and the guidance of the Lord, without spot or stain upon the soul, to the shore of eternal peace; and that while we are toiling to offer the light of the gospel-trth to the blind, who know not their own blindness and wish not to see, we may not be wrapped in the darkness of our own sins, nor run, nor have run in vain, but that, supported by your ptayers, we may strive in purity and light towards the splendour of eternity. We have sent you some small

gifts in token of our love, a sacrament cloth ornamented with white spots and a towel to wipe the feet of the servants of God. These we beg of you to accept as a remembrance of us.

About one thing too we wish to hear your counsel and judgment. The clergy through the whole of France and Gaul, as well as those who speak for them, declare, that a man is guilty of the greatest crime in marrying a widow for whose son he has stood sponsor in baptism. This kind of sin, if it really is one, I did not know of before, and I have not learned that in the cauon law or in the decrees of the pontiffs, in the writings of the Fathers or the apostles it is put in the list of sins. Therefore, if you have found it discussed anywhere in the writings of the Church, be sure to tell me, and give me also your opinion on the matter.

That you may advance in all holy virtues and long enjoy health is my wish in Christ.

34 XII Boniface reminds Abbot Duddo of their old friendship.

He asks him to send treatises on Saint Paul, and to inquire why a man should be forbidden to marry a woman for whose son he has stood sponsor in baptism. 735.

To his dear son Abbot Duddo, Boniface or Wynfrith, servant of the servants of God, kind greetings of love in Christ.

I desire thee, my beloved son, to remember the maxim of the wise man who said, ** Hold fast to an old friend,’”’} and not to forget in age that old friendship, which we began and kept in youth, but to hold in mind thy father now grown feeble, whose limbs are turning into the way of all earthly things. Though I was a teacher too little learned, yet as thou didst thyself allow, I sought to be devoted to you above all. Mindful of that devotion, have pity on an old man worn out by the storms of the German sea which buffet him on all sides; raise me up with thy prayers poured out to God, and aid me

1 Ecclesiasticus ix. 14: Ne derelinquas amicum antiquum.

with the Hol: Scriptures, and especially with the spiritual treatises of the Fathers. The spiritual treatise is recognized as being the instructor of those who read the Sacred Scriptures. I ask thee to send me as an aid to my knowledge of divine things a part of a commentary on Saint Paul, which I lack. I have commentaries on two of his Epistles, the one to the Komans, and the first to the Corinthians. So too, whatever thou shouldst find in the library of thy church and think useful but unknown to me or not in my possession, inform me of it as a faithful s-u would an unlettered parent, and send me, as well, thine own notes. And should it please thee, let us so arrange between ourselves that whatever... . my son, Eaba, the priest who carries my letter will tell thee about the marriage of a mother to a man who has stood sponsor for her son at baptism. Search in the Scriptures why this is judged by the Romans to be a capital crime ; and if thou findest any discussion of this sin anywhere in the writings of the Church be sure to make it known to me. I wish thee health and prosperity in Christ.

cha RE igi ae Meter cloertscattent ies tie-in taern crea ee sissies’ “astra aa eam nena ee ii ina i ser areecarannege pi: ak pens ape

1c XIIl

Wynfrith describes to Eadburge, Abbess of Thanet, a

vision seen in the monastery at Wenlock. —About 717.

To the holy virgin and dear lady, Eadburga, who has already discharged her term of monastic life, Wynfrith, poor servant of the Lord, Jove and greetings in Christ.

Thou didst ask me, dear sister, to send you an account as the venerable Abbess Hildelida gave it to me, of the wonderful vision seen by the man who recently, in the convent of Abbess Milburga, died and came back to life. I thank God that now I can the more fully meet thy wishes, because but lately I spoke with this brother myself, when he came back here from abroad; he set forth to me in his own words the marvellous spectacle which he beheld when rapt in spirit beyond the body.

He said that, amidst the pain of a sharp sickness he had been freed from the weight of the flesh, It was much as though one seeing and awake had his eyes veiled by a thick covering; this being suddenly taken away, everything would be clear which before had been invisible,

hidden and unknown. In like fashion when the covering of this mortal flesh had been thrown aside, before his gaze lay gathercd the universe, so that in a single view he beheld all lands and peoples and seas. As he quitted the body, angels of such dazzling brightness that he could scarcely look upon them for their splendour, bore him up. With sweet and harmonious voices they were singing, “‘O Lord, rebuke me not in Thy wrath: neither chasten me in Thy hot displeasure.”?1 « They raised me,” said he, “high into the air, and circling the world I beheld a blazing fire, the mighty flame soaring terribly aloft, as though to grasp the whole mechanism of the world in its embrace, had not the holy angel calmed it with the sign of Christ’s holy cross. When he had made the sign of the cross before the threatening flame, it gradually retired, By its terrible heat I was sorely tried, while my eyes were burned, and my sight was shattered by the brightness of the gleaming spirits until an angel, splendid to behold, touched my head with a protecting hand, and brought me safe from harm in the flames.” -

He added that during the time while he was out of the body, such a multitude of souls leaving the body had gathered where he was as to exceed what he had thought

1 Ps, xxxvii. 2.

before to be the numbers of the whole human race. An innumerable band of evil spirits and a bright choir of heavenly angels had also assembled; and there was the greatest dispute between the demons and the angels over the souls leaving the body, for the demons were accusing the dead and making heavy the burden of their sins, while

the angels were excusing them and lightening their load. He had himself heard all his own sins, which he had commuted since his youth, and had neglected to confess or forgotten, and some acts which he had scarcely thought sinful, cry out against him, each with its own voice, and make the most dreadful accusations. Each vice came forward in its own person to speak ; “I am thy cupidity, wherewith thou didst often desire what was unlawful and contrary to the commandments of God.” And ancther : “1 am thy vainglory, wherewith thou diast boastfully exalt thyself above thy fellows.” And anot.er: “ I am falsehood, wherewith thou didst sin through lying.” And another: ‘I am the idle word, which thou spakest to no purpose.” And another: “ I am the sight, which thou didst abuse in looking at unlawful things.” And another: ‘I am the contumacy and disobedience, wherewith thou wert disobedient to thy spiritual superiors.” And another : «I am the torpor and laziness shown in neglect of holy

studies.’ And another: “I am the wandering thought

and useless care with which thou didst concern thyself overmuch, either within the church or without it.” And another: “I am the sleepiness oppressed by which thou didst arise late to confess thyself to God.” And another: “I am the unprofitable journey.” And another: «I am neglect and carelessness, which made thee indifferent to the study of the divine word.” And the rest were like to these,

Everything which he did during the days of his live in the flesh and neglected to confess, and much which he had not known to be sintul, cried out bitterly against him. And the wicked spuits, joining in the accusations and bearing hard testimony, kept calling up the places and Occasions of his wicked deeds, and confirmed with their cries what his sins said. He saw there too a man whom he had wounded before he had become a monk, and who % — still in this life, brouzht to give testimony of his guilt, '~ «¢ b'oody and open wound and the blood itself cried out with its own voice, aad imputed to him the crime of shedding blood. When his sins were thus reckoned and heaped up, the old enemies declared, tvat as a guilty sinner he should come beyond a doubt under their sway and jurisdiction.

“* Against them in excuse for me,” said he, “cried out the poor ._rtues of the soul, such as I, wretched one, had unworthily and ir perfectly practised. Qvae of them said:

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‘I am the obedience which he showed to his spiritual superiors.’ Ancther : ‘1 am the fasting with which he chastised his body when warring against carnal desires.’ Another : ‘I am the sincere prayer which he poured out in the sight of God.’ ‘1 am the kindly aid which he mercifully rendered to the sick.’ *1 am the psalm which he sang to God in satisfaction for an idle speech.’ And so each virtue, excusing me, cried out against the rival sin in my defence. And the bright angelic spirits magnified and contirmed the virtues, and spoke in my behalf. Indeed, all these virtues were much increased and seemed much greater and more excellent than could have been practised worthily by any strength of mine.”

He told, too, how he had seen, as it were, in the depths of this earth many fiery pits, belching forth terrible flames, and as the awful blaze burst forth, the souls of miserable men, under the form of birds, flew through the flames lamenting and bemoaning, with human cries, their deserts and their present punishment. They rested, hanging for a little time on the edges of the pits, and then screarng, fell into the depths. One of the angels said, “ 141s moment of rest shows that the Almighty God means to grant these souls on the Dey of Judgment to come, relief from punishment and eternal rest.”

But under these pits in the lowest depths, in deepest

hell, he heard the awful weeping and wailing of sorrowing souls, terrible, beyond the power of words to describe, And the angel said, “ The lanentations and weeping which you hear in the depths come trom those souls *

whom the mercy of God will never come. But e. >. lasting flame will torture them without end.”’

He saw, too, a place of marvellous beauty, in which a glorious mul:itude of beautcous men rejoiced with exceeding joy; and they invited him to come and share their happiness, if it were permitted him There came thence a fragrance of surpassing swectness, because it was the gathering of the blessed in their bliss. And this place, the holy angels told him, was the renowned paradise of God.

He beleld also a river of fiery pitcl . Soiting and blazing, wonderful and terrible to behold. Across it a beam was set for a bridge, to which tie holy and glorious souls hastened as they left the asser>!v, eager to cross to the other bank, And some crossed «vith certain step. But others slipped from the beam and fell into the hellish stream. Of these some were entirely immersed, while others were only partially covered, it might be to the knees, or to the waist, or merely to the ankles. And yet each one of those who fell climbed from the river upon the other bank brighter and more beautiful than he

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was before he had fallen into the river of pitch. And one of the blessed angels said of the souls who fell : «'These are the souls who, after the end of their mortal lives, had a few trivial faults not entirely washed away, and needed bountiful castigation from a merciful God, that they might be worthily offered unto Him.”

Beyond the river he saw, shining with a great splendour, walls of astounding length and height immeasurable. And the holy angels said: ‘ This is the holy and renowned city, the heavenly Jerusalem, in which these holy souls will find joy for ever.” He said that these souls and the walls of the glorious city to which they hurried after crossing the river, were resplendent with such a flood of dazzling light, that the pupils of his eyes were shaken by the exceeding splendour, and he could no longer look upon them.

He told how to that gathering there had come among the other souls the soul of a man who had died while abbot. It was a fair and beautiful soul. The evil spirits seized it, and claimed that it was under their rule and sway. Thereupon one of the choir of angels replied : «‘T will show ye quickly, ye abandoned and miserable spirits, that this soul is not proven to be under your power.” And at these words there suddenly intervened a great throng of white souls who said: ** He was our

master and teacher, who, by his rule, has won us all for God. And by this price is his redemption purchased, and he is shown to be not of your law,” and they made as though they would join the angels in the struggle against the demons. _ By the aid of the angels they snatched away the soul, and freed it from the power of the evil spirits. And an angel, driving the demons, cried, « Know ye and understand, that ye took this soul unjustly ; get ye gone, spirits of evil, into eternal fire.’ When the angel had spoken, the demons raised a mighty lamentation and sound of weeping; in a moment, as in the twinkling of an eye, with baneful flight they hurled themselves into the pits of burning fire. But after an interval they came forth again into the assembly to dispute about the merits of souls.

The merits of different men who were still alive he had also beheld at that time. Those who were not slaves to crime, but who, by relying on holy virtues, had clearly won the favour of the Omnipotent God were kept safe by the angels and were joined to them in love and friendship. But those who were polluted with unspeak - able vices and the stain of unclean lives, a hostile spirit constantly accompanied, always urging them on to sin; and, whenever they sinned in word or deed, the spirit proclaimed it to the other abandoned spirits that they

might be glad and rejoice. And when a man sinned the evil spirit made no delay by waiting until he should sin again, but brought each error singly to the notice of the other spirits. At one moment he pressed sinful deeds upon the man, and at the next announced among the demons their accomplishment.

He told, among other things, how he had seen a girl still in this earthly life grinding corn ina mill. She saw lying near her a new distaff adorned with carving which belonged to another. It seemed beautiful to her and she stole it. Then, as if filled with a great joy, five loathsome spirits bore news of this theft to the others in the assembly declaring the girl guilty. He added: ‘1 saw there the sad soul of a brother who had died a short time before. I attended him in his last illness and performed the burial rites; when dying he bade me relying on his word to ask his brother to manumit, for his soul’s sake, a slave girl whom they owned in common. But the kinsman, bound by avarice, did not fulfil the request. And with deep sighs the soul kept accusing the unfaihful brother and making bitter complaint.”

And he bore witness likewise about Ceolred, King of the Mercians, who, there is no doubt, was still in the flesh when this vision was seen. He beheld the king protected against the onslaught of demons by a screen of

angels like a great book spread out above him. But the enraged demons kept demanding of the angels that this defence be taken away and that they be permitted to work their cruel will upon him. They imputed to him a multitude of horribleand unspeak able crimes, and threatened that he must be shut in the direst dungeons of hell and there, as his sins merited, be tortured by eternal torments. Whereupon the angels, more disheartened than was their wont, said: * Alas, that a sinner should not suffer his defence to stand, and that through his own fault we cannot afford him any aid.” And they took away the bulwark from above him. Then the demons with joy and exaltation gathering from all the universe in numbers he thought beyond all men who drew the breath of life harassed and tore him with infite tortures.

Then the blessed angels enjoined him, who, rapt outside the body, had seen and heard all these things in spiritual contemplation, to return without delay to his own body, and to declare without hesitation everything which had been shown him, to those who believed and asked with good intention, but to refuse word of it to scoTers. They bade him relate to a certain woman who dwelt in a remote region, her past sins in order and intimate to her that she could still make satisfaction to the Omnipotent God if she would; and they commanded him to unfold

all this spiritual vision to a priest, Beggan by name, and afterwards, according as he was instructed by Beggan, to announce it to men; his own sins, which the unclean spirits had imputed to him, he should confess and make amends for, according to the judgment ce: this priest; and on the authority of the angelic precept he should testify of this priest that, for many years, without the knowledge of man and only out of love for God, he had worn an iron girdle about the loins,

He said that while he was absent from his body he cacie so to despise it that, in all his vision, nothing appeared to him so hateful, nothing so contemptible, nothing reeked with such an offensive odour as his body, save the demons and blazing fire. And the brethren, whom he beheld discharging the last offices, he despised because they took such care for his hateful body. Yet at the angels’ command he returned at the break of day to the body which he had quitted at the first cock-crow. After his return for a tull week he could see nothing with his bodily eyes, for they were filled with tumours and frequently dropped blood.

And that everything which had been revealed to him by the angels concerning the holy priest and the sinful woman was true, he proved afterwards from their own lips. And the death of the wicked king, which soon

followed, showed yond doubt that what he had seen concerning him was true.

He said that maay other like things had been shown him which he had let slip from his memory and could not recall. Indeed after this wonderful vision his memory was less tenacious than before.

At his request I have written these things carefully as he told them to me in the presence of my holy and venerable brethren, who also heard the story; and they can be taken as witnesses to this letter.

Fare thee well; mayst thou live as a virgin the true

angelic life and with good repute reign eternally in heaven with Christ.

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35 XIV

Boniface asks Eadburga, Abbess of Thanet, to copy for him the Epistles of Saint Peter in letters of gold. 735.

To his revered and beloved sister, Abbess Eadburga, Boniface, poor servant of the servants of God, kind greetings of love in Christ.

I pray Almighty God, who rewards all good works, that He may grant thee in the heavenly mansions and the everlasting tabernacles, and in the court of the holy angels, an eternal recompense for all the kindnesses which thou has shown me, because, by helpful and consoling gifts of books and vestments, thou hast of thy goodness often relieved my distress. So now I beg thee to carry still further what thou hast begun, and to copy in gold the Epistles of my lord, Saint Peter, that the Holy Scriptures my be honoured and reverenced when the preacher holds them before the eyes of the heathen ; and I long, above all else, to have with me, the words of him who guided me into this path. I have chosen the priest Eoba to write this request.

Deal then, my dear sister, with this request of mine,

as in thy kindness thou hast always been wont to deal with my petitions, so that here also thy works may shine in letters of gold for the glory ot the Heavenly Father.

It is my wish that thou mayst fare well in Christ and advance in holy virtues to still higher things.

30 XV

Boniface thanks Eadburga, Abbess of Thanet, for books she has sent him. Alout 735.

To the Abbess Eadburga, beloved sister, now long bound to him in the kinship of spiritual love, Boniface, servant of the servants of God, sends constant greetings in Christ.

May the Eternal God, who rewards just deeds, grant that my dearest sister rejoice in the celestial choir of the angels, for by sending a gift of scriptural books she has consoled with spiritual light an exile in Germany, who must trace dark and unfrequented places among the German nations, and who, unless he have the word of God as a lamp unto his feet, and a light unto his path, will fall into the snare of death. But beyond this, trusting constantly in thy love, I beg thee, deign to pray for me, because, for my sins, I am assailed by the storms of a dangerous sea; ask Him who dwelleth on high and Jooketh down on the low things and pardoneth our faults, to put into my mouth the word, that the gospel of Christ’s glory may have free course and be glorified among the

nations.! 12 Thess. iii. 1.

97. XVI

Cenae writes io Boniface of her good-will towards him.

723-754

To the venerable Archbishop Boniface, lover ot Christ, Cenae, unworthy one, greetings.

I confess to thee that though I behold thee but rarely with bodily eyes, yet do | never cease to look upon thee with the eyes of the spirit and the heart. These small gifts are intended rather as a sign ot my love than an offering worthy of thy holiness. This also I would have thee know, that to the very end of my life I shall always recall thee in my prayers; and I beg thee by our plighted fri:ndship to be taithtul to me in my weakness, as 1 trust ia thee, and to aid me in thy prayers that Ged Omnipotent may order my lite according to His will. And I ask that if any one of thy people should ever come to this province he may call upon my poverty, and, if in anything I can give thee or any one of thy friends temporal or spiritual assistance, he may show me how, so that, as I believe, for the greater safety ot my soul, I can fulfil thy bidding and command to the limit of my strength. Farewell always in God.

103. XVII

Lul asks Boniface to grant him permission for the sake of

his studies to remain longer in Thuringia. 732-754

To Boniface, dearest lord, my devoted master in my literary studies, wearing the robes of the highest priestly office, Lul, one of the many fruits of your piety, loving greetings of true affection in Christ.

We are warned by Holy Scripture not to do anything rashly without counsel, as it is written: “ Do then nothing without counsel,” and the rest. Wherefore I think it proper to address a letter from my ignorance to the heigtits of your sagacity, and in it to intimate the occasion, nay more, the object of my petition—that, with both in view, my wise master may decide what seems best to him, and may graciously indicate to his servant the bidding of his pleasure, resting upon which I may gladly obey. I confess, to thee, dearest of masters, that if, since I came to Thuringia with the permission of your holiness to pursue my reading and study, the feeble spark of my poor intelligence avails to understand or investigate anything, I impute it first, after God, to your goodness. But

I could not apply myself to reading so zealous'y, as 1 knew to be necessary for 1 was hindered by two causes, weakness of the eyes and headache, and especially by a third, an inward failing, torpor of the mind. May your paternity, therefore, suffer me to remain here a little longer, so that you, who according to the apostie feed with milk your thirsty son, not yet accustomed to a solid diet of bread, may, when he has grown stronger by the help of the bountiful clemency of Christ and the intercession of your prayers, receive him at the fitting time for the discharge of his service to you. But if your discretion determines otherwise, and He to whom the infinite ages will not add anything or from whom take aught away, gives me strength, at the very moment you bid me, I shall promptly return. Meanwhile, through the mercy of God, of which the earth is full, embracing thy feet as a suppliant on bended knees, I beseech thee, deign to intercede for my innumerable faults before the merciful and just Judge. I do not wish, however, to lessen hereby your highness’ favour towards me, since our Jesus, the glory of heaven and the salvation of the world, to whom all things are clear, and from whom things hidden are not concealed, commands us saying : ‘* Ask, and it shall be given you,” and the rest.1 Nor do I think so much to efface the marks of my own swollen 1 Matt. vii. 7.

audacity by these means as to find a saving remedy, when I know myself to be sick and seek a physician. The little verses written below I have sent thee, dear father, for correction, wishing to deserve your comments, that I may recognize from them the ways of my errors.

May the divine ‘Trinity, holy and undivided, keep your lofty dignity which presides ably, far and wide, over the people of the Catholic Church successful against all adversities to the very end of life’s cours.

May God, the Omnipotent, make thee increase

In piors deeds, with gain perpetual of many souls,

That rich in heaven's wealth thou mayst deserve at last

‘Tro hear the gladsome voice of God: ‘ Good and faithful servant, enter thou into the joy of thy Lord: thou hast been faithful over a few things, I will make thee ruler over many things.””?!

‘This rest be it assured thee, this hope and this salvation,

Through grace of God, who ali things made and lives

And reigns, before all ages, without end, without beginning

Whose bounteous mercy bade me, wretched, come

To thee as master, while beneath guilt’s heavy load oppressed,

With no light in my heart, I wandered far and loved my ease,

And thought things sweet which always threaten every soul.

But Christ the Saviour’s grace drove darkness from my laden breast

een

1 Matt. xxv. 1.

And gave my heavy wits His goodly gifts, To Him be praise

And honour without end. And, G my guide on straightest path, May thy reward for toil increase on heaven’s heights

And thy great wisdoin’s crown, of which I am the lowliest part,

98. XVIII

Some one [ Lul] writes to an abbess and a nun, and tells of his pilgrimage to Rome, of his loneliness and sickness. He recalls that formerly he was carefully attended by them. Instructed in the art of poetry by Boniface, he sends them some verses of his own composition. 723-754:

To * * *, endowed with virgin chastity and refreshed from on high by the honey-sweet flood of heavenly dew, ennobled not merely by high birth, but also, as is better, by the dignity of her spiritual office, governess of the daughters of Christ who bear the light yoke of God, tireless guardian of the flock entrusted to her care, and of a rule of monastic life determined in accordance with the authentic opinions of the ancient Fathers ; and to the young and distinguished * * *, adorned with the white garment of uncorrupted purity, steeped in the living and ever abundant waters of the broad-flowing heavenly stream,

illumined not only by the outer brilliance of learning, but by the inner light of divine wisdom, * * *, who, with-

out the prior claim of merit, discharges the duties of a

spiritual office, kindly greetings on the stone of the corner, which is Christ.

I confess to your love : when, touched as I think by the beneticent warning of the divine goodness, I departed from the famous kingdoms of Britain, leaving the fruitful soil of my native island whose craggy coasts the dark Breen waves of the foaming sea hem in on every side, and conscious of my weakness and mindful in some measure of my sins, together with a band of almost ail my kindred, crossed, by the favour of Christ, the threatening hills of the raging sea, and happy in the fulfilment of my wish rejoiced in having reached the shores of this land; then I longed to present myself at the shrine of the blessed apostles, that I might pray to have put off from me the weight of innumerable sins, but there, after almost all my kindred had fallen into the long sleep of peace, TI was left alon- and widowed in this sad exile. None the less must I tell you in what distress and grief I remained. I did not escape the onslaught of the plague with my former health and robust strength of limb; but, praise and thanks to the Scourger, all the joints of my limbs were shaken

and twisted, and I am still weak and outworn . . . from

my experience, both new and old, I declare, not to flatter you, but relying on the strength of truth, that I have

found, among all those of your sex who dwell here, none H 2

more faithful: while for five times five long months the heat and cold of panting fever in turn tortured my sick body, | remember with what loving kindness I was cared for. This mercy, as | am aware, you showed me in my infirmity and sickness. obeying the precepts of the Lord, and hoping foi the eternal reward ; and to this day you have displayed towards me as towards a brother this same unwearying affection in consideration of the divine love. Wherefore, when I have found fit ing material for writing to you, I shall celebrate, in verse, the spiritual bond of your loving kinship with us. Since Christ, the giver of all good things, in His wonderful clemency; let me share in this gift through the heavenly dew of His grace, I long held it fixed in my mind, and dear to my heart, to send you some poor verses, composed in metrical sequence, because I knew none among those who read, to whom I should more gladly send them: for with you I am certain that the tooth of suspicion will not bite, nor the claw of harsh judgment rend the writer, though the contents be faulty and the composition rough. This poetic art I have but lately learne:' under the instruction of our common and my special master, our revered leader Boniface, to whom,—after the Heavenly Lightbearer, before whom the secrets of the heart are revealed, and from whom the dark and the hidden things do not lie

a ee ee

concealed—the eye of my mind is Open, dry heart is watered daily with the he nectar from on high.

The verses you will find designed after a droll fashion, if you will with care scan the capital letters, that is, those which every fourth line enclose with their embrace, the others placed in the centre. Those, with which I designated your name, as that of my spiritual mother, begin at the beginning and run on regularly to the end. My pupils begin from the end of those letters devoted to

you, not improperly, because the pupil should follow her mistress as does the maid her lady ;

and by whom my avenly shower of

Esto Susanna memor Domini regnantis in ede:

And so they begin at the end: Ernklind esto memor Domini celorum in arce.

But if you find anything unsuited to the work, anything involved or contrary to the rules of frammatical art, this remember to polish, taking a file from the shop of the grammarians. And I beg of you with earnest prayers by that imperishable bond of spiritual love, not to show this work to any one without my consent, or to betray the

author of it without my permission; that a dangerous crop

of envy may not grow, where the concord of true peace

should flourish. But rather be ever mindful of the plighted troth and the intimacy formed between us by the firm link of our hands. And I do humbly beseech you, deign to lighten the burden of my toil with your pure and holy

prayers.

71 XIX

Lul asks Dealwin, his master, to pray for him and to send him some works of Aldhelm. 732-746 (?).

To my trustworthy brother Dealwin, long since my master, Lul, an unworthy deacon, who holds the office of deacon without the claim of merit, loving greetings in the Lord.

With earnest entreaties, I ask of thy loving mercy that thou shouldst deign to support the barque of my weakness with thy kindly prayers, so that covered by the shield of thy prayers and intercessions, [ may deserve to arrive at the harbour of safety and to win pardon for my sins in this earthly prison; just as I asked thee in the past year through our brother Denewald, the bearer of my letter. Accompanying this letter are some trifling gifts, not worthy of thee but sent with a devoted mind. Likewise I pray thee to send me some w: of Bishop Aldhelm, whether in prose or verse, as a . solation in my exile and in memory of that holy pastor. And do thou tell me in some of thy kind'y words, what thy fatherly love can accomplish in answer to these petitions ; for this I crave eagerly to hear.

That thou mayst enjoy health, increase in prosperity, and long intercede for me is my wish.

72 XX

Ingalice, a priest, replies to the deacon Lul. He sends gifts and asks to be remembered to Boniface. 732-746.

To Lul, distinguished and beloved minister of God, Ingalice, an unworthy priest, but yet thy devoted servant through all things, affectionate greetings in the Lord.

Thy wise letter and generous gifts reached me as directed. In the letter which I read carefully and considered, after sending kindly greetings, thou didst tell us if I understood aright, of thy diverse trials and tribulations— such as are wont to assail the servants of God in this world according to the opinion of the apostle: All that live godly in Christ suffer persecution.” * Against all the assaults thou didst humbly seek the help of our prayers, such as it is; and, indeed, all our brotherhood has been zealous in pouring out prayers to God for thy safety. But now, beloved deacon, though because of my poor ability I could not discharge my debt to thee by a worthy reply to thy learned letter, yet I know that

‘‘Charity beareth all things.” ? These few words from

1 2 Tim. iii. 12. 2 1 Cor. xiii. 4—7.

my untrained pen together with some poor gifts, four knives made after our fashion, a silver curling iron and one towel, I have arranged to send in charge of a faithful bearer, thy, nay our brother, Aldred, to thy dear presence, merely in memory of our love. I beg thee, my brother, to receive these in the spirit in which I have sent them. To our intercessor before God, the venerable Boniface, our protector, the whcle band of our brethren and the abbot desire to send greetings in the love of God.

100 XXI Lul asks Lioba not to doubt his affection for ber. He

wishes her to send word with Gundwin as to anything she may need. 732-754-

To Lioba, beloved sister in Christ, Lul, the humble servant of the pupils of our master Boniface, greetings in the Lord.

I cannot believe that in thy zeal and wisdom thou art unmindful of the gospel words, “ Blessed are the poor in spirit, for theirs is the kingdom of heaven.”! This poverty must be borne patiently, on the authority of the same evangelist, who says: ‘In your patience possess ye your souls.””? Retain also in thy heart these words of David, “ According to the multitude of my sorrows in my heart, Thy comforts have given joy to my soul.”” 8

Though tor a long time since we have been kept apart in the body, thou must not believe that our true kinship in the Lord has been given over to contempt or forgetfulness. Nor must thou suppose that I am at all weary in thy

1 Luke vi. 20. 2 Luke xxi. 19. 3 Ps, xciii. 19.

business, but only, as thou shouldst know, occupied by the crafty wiles of the devil and worn out by the cunning assaults of his ministers, so that, in the words of the

prophet, “I am weary of my life because of the sons of iniquity.’’ !

Should anything be wanting to thy needs, tell me of it through the deacon Gundwin, who is to return here. Exhort him that he may not slacken in his efforts on my behalf, for any one willing to bear my tribulations along with me is bu. rarely found.

Farewell in God, and intercede for me the more earnestly that I am crushed by ever-increasing perplexities.

1 Job x. 1,

om 7

a.

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Bl a a esitablicibe’ aanenty

70 XXII

/

Lul, the deacon, urges Eadburga, Abbess of Thanet, to commend him to God. He sends gifts and mentions his own regard for her. He asks for a letter. 745-746-

T’o the Abbess Eadburga, revered and beloved in Christ, Lul, an unworthy and lowly deacon, sends eternal greetings in Christ.

I beseech thy kind clemency with humblest prayers that thou mayst deign to be mindtul of me in the holy protection of thy prayers, as thy gracious love pron.ised me through my brother returning hither. This do I most earnestly beg that the ship of my weakness, which is shaken daily by violent storms of this world, may be supported by the aid of thy firmness; that I may be fortified against the poisoned shafis of the old enemy by the unfailing assistance of thy prayers. Some small presents I have sent to thy revered love, a silver style and some pieces of storax and cinnamon ; 80 that thou mayst know trom these poor gitts how pleasing to me are the presents which have come with thy greetings. And if thou shouldst wish to give any command through the

bearer of this letter, who is called Ceo!s, or through any other messenger, be assured, by that love which binds us in a spiritual kinship, that my weakness will strive with all its powers to fulfil it. Meantime I ask that thou mayst not refuse to send me a letter.

That thou mayst enjoy health and holy success in Christ is my wish and desire.

29 XXIII

Lioba asks Boniface to pray to God for her relatives and herseif. She sends a gift. After 732.

To Boniface, revered master, endowed with the highest of dignities, dearly beloved in Christ, bound to me by ties of kinship, Lioba, lowliest servant among those who bear the easy yoke of Christ, wishes for eternal welfare.

I beseech thy clemency to be mindful of the friendship which thou didst form long ago, in the regions of the West, with my father Dynne, who .as taken from this light more than eight years since, and not to fail in offering prayers to God for his soul. I commend to thee the memory of my mother, Aebbe, who 1s joined to thee as thou knowest weil, by ties of kinship; she still lives a toilsome life and has been long oppressed by infirmities. I am the only daughter of these my parents, and would, that, unworthy as I am, I could deserve to have thee in place of a brother, for in no one among men do I place such great trust as inthee. This small gitt Lam sending, not that it may appear worthy in thy sight, but in order that thou mayst retain some recollection of my weakness

and not let me fall into oblivion because of the long distance which separates us, but rather that the bond of our love may hold firm for ever. And this I beg of thee fervently, beloved brother, to guard me with the shield of thy prayers, against the poisoned shafts of the hidden enemy. I ask thee too, deign to correct the homely style of this letter, and to send me for a model some words of thine, which I crave eagerly to hear.

These little verses below I tried to compose according to the rules of poetic art, in no spirit of confidence, but wishing to practise the rudiments of a graceful accomplishment and to have thy aid. The art I have learned from the teaching of Eadburga, who continues without ceasing to search into the divine law.

Farewell, pray for ime and enjoy a long life here, and the happier life to come.

May the 0, nipotent Judge, sole Creator of all,

Ever resplendent with light in the Father’s heavenly kingdom,

Where reigns the glory of Christ, amid splendour unfailing,

Keep thee unharmed in His justice eternal.

96 XXIV Boniface grants permission to Lioba, Abbess of Bischop-

sheim, to have a certain girl instructed, 723-755.

To Lioba, revered handmaiden of Christ, who will be cherished with sincere love eternally, Boniface, servant of the servants of God, kind greetings in Christ.

Be it known to thee, dear holy one, that our brother and fellow priest, Torhthat by name, told us that he obtained thy consent to lay upon a certain girl for a time the task of receiving instruction, provided that our consent should be given to it. Wherefore, be assured beyond doubt, that to whatever course in this matter tho. wilt adopt, tor the increase of thine own reward, our will grants assent and approval,

Farewell in Christ.

10! XXV

Wiehtbherht, a priest, sends word to the monks of Glastonbury that he has come into the territories of the Hessians and Saxons, and has been will received by Bonifuce. 732-735

To those holy men who dwell in the monastery of Glastonbury, fathers and brothers beloved in Christ, Wiehtberht, priest, your lowly servant and servant of all the servants of God, greetings in the Lord.

Blessed be God, ** who will have all men to be saved and to come into a knowledge of the truth,’ ! in that of His will, He directed our journey into these provinces, on the confines of the heathen Hessians and Saxons, safely over the sea and among the dangers of this world, not through any merit of ours, but through your consent and prayers and His own clemency.

Be assured, my brothers, that no earthly distances divide us, whom the love of Christ binds together. Wherefore, my fraternal regard for you, and my prayers for you to God are unceasing ; I would have you know

1; Tim. ii. 4.

also, beloved, that Boniface, our archbishop, when he heard of our arrival, himself deigned to come far to meet us, and to receive us with great kindness. Be assured, indeed, my friends, that our toil is not vain in the Lord, and that the reward thereof will come to you, for the Omnipotent God, through His mercy and your merits, grants a good issue to our labour, though the life here is in every respect dangerous and hard, from hunger and thirst and cold, and the attacks of the heathen. Wherefore, I beg, pray diligently for us, “that utterance may be given unto us,” } and that our labours may abide and bring forth fruit.

Farewell in the Lord. Give my greetings to the brethren in the circle, especially to Abbot Ingeld and our community, and tell my mother Tetta and her sisterhood of our safe journey. I beg of you one and all, with humble prayers, to alternate with us in earnest intercession, and wish that the divine clemency may keep you safe to pray for us.

1 Eph, vi. 19.

63 XXVI

Boniface consults Daniel, Eishop of Winchester, about associating with bad priests. He asks that a volume of the prophets copied by Abbot Winbert be secured for him. He sends gifts, and offers his sympathy to Daniel, who is troubled with his eyes. 742-746.

To his beloved master, Bishop Daniel, Boniface, servant of the servants of God, affectionate greetings of love in Christ.

“t is a recognized custom among men, that when some-

.-ug 8ad and grievous has happened to them, they should seek solace or counsel for the anxious mind, from those in whose friendship or wisdom and attachment they put the greatest trust. T'rusting after this manner in your proved wisdom and friendship I unfold the troubles of my weary mind and seek counsel and consolation from your piety. There befall us, not merely in the words of the apostle, “fightings without and fears within”! buc fightings within as well as fears, due especially to false priests and hypocrites who are adversaries of God and rush into

1 2Cor, vii. 5.

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selves and mislead the people by countless scandals and varied errors, saying to the people in the words of the prophet, “* Peace, peace $ when there is no

ace’? 1; and the seed of the word, taken from the bosom of the Catholic and Apostolic Church and entrusted to us, which we seek to sow, they strive to oversow with cockle and suffocate or to convert into a baneful weed. And that which we plant they do not water that it may grow, but try to tear up that it may die, offering and teaching to the people new sects and errors of divers kinds ; some * abstaining trom food which God hath created to be reccived’’ 2; some, feeding only on honey and milk, reject bread and other food; some actually declaring, and this greatly harms the people, that homicides and adulterers, even though they persevere in their crimes, can yet become priests of God. The people, in the words of the

destruction them

apostle, ‘ will not endure sound doctrine, but after their own lusts will they heap to themselves teachers,” and the rest.°

d aid in the court of the

When seeking protection an onal contact with

Franke, we cannot abstain from pers such priests or keep apart from them as the canons enjoin, though during the celebration of the holy mass “the

2 1 Tim. iv. 3. 3 2 Tim. iv. 3.

1 Jer. vi. 14.

sacred mysteries of the body and blood of the Lord we have no association with them. But their counsel and approval we avoid, for to such men our toil and struggles with the heathen and with a mixed and lowly multitude, seem quite alien, Nay more, when out of the fold of Mother Church any priest or deacon, cleric or monk departs from the way of faith and truth, then, together with the heathen they break out at once into abuse of the sons of the Church; and this is a terrible obstacle to the gospel of Christ’s glory.

Wherefore, in all these things, that without injury to our souls we may complete the course of our ministry, we seek, first of all. the intercession of your paternity before God. And through Him we beg you with the most earnest prayers, to intercede for us that the merciful Consoler of those in sorrow may deign to keep our souls, amid such storms, unharmed and safe from sin.

Concerning the above mentioned intercourse with thes: priests I crave to hear and obey your wise counsel. Without the protection of the King of the Franks I can neither rule the people of the Church nor defend the priests and clergy, the monks and nuns of God; no. .an I avail to check even the heathen rites and the worship of idols in Germany without his mandate, and the fear of him. But when, seeking aid for these causes, I come to him, I

cannot, as the canon law requires, by any means avoid personal contact with such men, even though I may not take counsel with them. I fear guilt from the intercourse, because I recall that, at the time of my ordination, according to the precepts of Gregory the Pope, I swore on the body of Saint Peter to avoid association with such if I could not turn them back to the canonical path. But I fear still more the loss of the teaching which I am bound to give to the people, if I do not come to the ruler of the Franks. Deign to point out in these matters what your paternity can decide and judge and advise for your dependent and hesitating son. I think I am really almost completely separated from them, ir, where they are not canonical, I abstain from common counsel and deliberation with them and from participating with them in the services of the church.

Besides, if I may venture, I should like with earnest prayers to ask for one solace to my mission: that is, that you would send across to me the Look of the Prophets, which Winbert, of revered memory, once my abbot and master, left when departing this life to the Lord, and wherein the six prophets will be found written in the one yolume in clear and finished letters. And if God inspires ) your heart to do this, you cannot send me anything which will be a greater comfort to my age, or a greater pledge

; 4

of your re\ urd; because I cannot get in this Jand such a book of the prophets as I desire, and with my eyes growing dim I cannot well distinguish minute and connected letters. I ask for this book since it is written in such clearly separated and finished characters.

Meanwhile I am sending you with the priest, Forthere, this letter and a small gift as a sign of true love, a coverlet, not silken, but shaggy, mixed with goat’s-wool, to cover your feet.

But lately, of a priest who came from your presence to Germany, I heard of your blindness. You know well, my master, Who said and through whom He said, * Whom the Lord loveth, He reproveth,” and the rest}; and the apostle Paul: “ For when I am weak, then am I strong,” and “ My power is made perfect in weakness 2; and the writer of the Psalms: ‘* Many are the afflictions of the righteous,” and the rest.§ You have, my father, as Antony of Didimus is related to have said, eyes, with which God and His angels can be seen, and the glorious delights of the heavenly Jerusalem. On this account, trusting in your wisdom and patience I believe that God has given you this illness, for the advance of your virtues and the increase of your merits, whereby you

1 Prov. iii. 12. 2 2Cor. xii. 10, 9.

$ Ps, xxxiii. 20.

may the better with the eyes of the spirit behold those things which God enjoins and loves and the less regard and crave what God does not love but has forbidden ; for in this dangerous time what are the eyes of the body but, for the most part, if I may say 80, truly windows of sin, through which we either look upon sins or at sinners, or what is worse, through beholding and desiring them draw the vices to ourselves.

It is my earnest wish that your holiness may have health

and may pray for me.

64 XXVII Danil, Bishop of Winchester, replies to Bonsface. He

urges him to persevere. He discusses the priestly character of adulterers and murderers, and the unavoidable intercourse

with fulse brethren. He thanks Boniface for his sympathy. 742-746.

To the most reverend lord, deserving of reverence from all orthodox Christians, conspicuously adorned with varied knowledge and the grace of many virtues, Archbishop Boniface, Daniel, servant of the people of God, the most sincere greetings in the Lord, who reigns supreme over all the summits of the heavens.

When we read thy letter we were much moved by sorrow because it seems intolerable to those who love, it a misfortune befalls those by whom they are beloved. But atter much reflection we found consolation in this thought that the unfathomable guile of the crafty enemy would never have tried to storm the rites of your faith with such violence or such varied assaults of war or error through the persons of high-placed priests or any other reprobates, if he did not recognise in it the excellence of

greater merit. And so it behooves you, first of all, to attend to it, that the glorious undertaking which is, in my opinion, to be compared with the struggles of the apostles, be not abandoned because of the snares of those, who, trained in guile, are accustomed to resist saving doctrine. But the burden of difficulties laid upon us must be the more willingly borne, the more certain we are that for the saints and martyrs there is in the world only distress, but i: heaven, by the promise of the Lord, the most abundant recempense. If only we have patience in tribulation we shall deserve to have Him as our helper here, and there where we shall rejoice with the Lord, as the giver of our reward. Therefore, since thy love has deigned to seek advice from my weakness, we think it will be helpful, ‘¢ with unconquered patience thou dost try to endure still farther what cannot come without the providence of God.

Wherefore, although the danger of attacks from without ‘s crue) and terrible strife within works yet more fearful harm ;—and at this I do not wonder, since Jesus Christ once declared that for His name’s sake, brother must be delivered up to death by brother, and the child must be slain by his father and the parents by their children ; though they seek to destroy the work of God by superstitious practices in the taking of food, which will perish as surely in the use of men, though, in the pursuit of false

gain, or to win flattery or praise for themselves, and abuse for you, they falsely promise the people safety, and with a feigned friendliness keep repeating the name of peace, and according to the prophecy of Isaiah, * call evil good and good evil’’ and the rest!; though they try to choke the seed entrusted to you by sowing with it the barren cockle which, as we shall explain more fully below, it is forbidden to root out at any time before it ripens to the harvest ;—though, I say, to deceive the hearts of the ignorant they bring forth doctrines hitherto unheard of, which, when introduced for the moment, are likely to escape you, excellently trained in the Holy Scriptures, as little as the arguments which may fittingly be used against them; although, and I shall put it briefly, not to delay thee longer by proceeding from point to point, they try every wicked and factious argument to harass and vanquish you, yet, following the example of the saints who have gone before, you must at least bear with perseverance what you cannot cure by correction. Concerning the priestly character of homicides and adulterers, who without any repentance, stubbornly persist in their sins, the holy canons and the decrees of the pontiffs give you sufficient explanation. If to homicides, who at the end of their lives do instant penance, absolu-

1 Isa. v. 20.

tion, that is the grace of communion with Christ, is granted, how can the care of ruling a Christian community be entrusted to them while they are yet unchanged? But an adulterer, who even late in the day has not repented of his lust, how can he justly usurp the priestly office, when, according to the degrees of Pope Innocent and others, he who marries a widow or @& second wife, must be barred, not only from the holding of ecclesiastical office, but even from the clerical state ? And while concess‘ons have been granted because of the weakness of the flesh, yet adultery is forbidden by all authorities.

From intercourse with false brethren or priests, what counsel could avail to separate thee in bodily things, unless perchance thou art to withdraw entirely from this world? These persons strive to push in everywhere and alwys ; by such dangers the apostle Paul asserted that he was ensnared. And other founders of the Christian religion

confess that they have suffered the like or that it must be borne by posterity.

Thou sayst that thou keepst entirely apart from them in the offering of the holy sacrifice, lest thou mightst seem to give the host to dogs—what Saint Augustine thought on this we shall work in below with the rest of the argument—and that thou dost never dwell among them

freely, of thine own will and consent, but only from the force of necessity ; concerning which Jerome! declares: ‘In the gospel the will is desired and even if it has not a result it dees not lose its reward.” But if, let us allow for argument’s sake, thou must associate with these in the taking of food or in thy habitation, did not He, “ who came not to call the just but sinners to repentance,” 2 go to the tables of sinners, that he might have the opportunity of teaching. So it thou must associate with these so far as sometimes to approach the king with them and beg for the peace of the Church, because these pretend generally like true shepherds to intercede for the sheep, let us first of all be assured that what was written must be fulfilled: “Submit yourselves to every ordinance of man” and the rest,’ and ‘to all the higher powers” and the rest.4

Secondly, it must be considered that the parable of the wheat and the tares is put betore us to suggest the mixture of good men and bad. And, as Augustine remarks,® ‘*clean and unclean animals are said to have entered into the ark. Nor did the unclean animals enter in at will through a broken corner of the ark, but undisturbed

1 Commentary on Matt. xi. 30. 2 Matt. ix. 13.

os Pet. i. 35. 4 Rom. xiii. 1. 5 Augustine, De fide et cocribus, c. 49.

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126 THE ENGLiSH CORRESPONDENCE

through one and the same door, which the builder had wrought. There is not given to the good,” he says, «through these figures and analogies any counsel of sloth, by which they may neglect what they ought to check, but the counsel of patience, by which they are to bear, so long as the doctrine of truth is preserved, what they cannot change.” And he says,! “ Wherefore when we find in the Church evildoers, whom we cannot correct OF repress by ecclesiastical discipline, then let there not ascend into our hearts an unholy and harmful presumption, whereby we think that we may be separated from these, so as not to be defiled by their sins, and that we must try to bring after us clean and holy disciples, withdrawn, as it were, by a common bond from the companionship with the wicked. Let there come into the mind those parables from Scripture, which show that the bad are mingled with the good in the Church and to the end of time and the Day of Judgment, and that no harm will come to the good from a union and share in the sacraments with them because they have not consented to their deeds.”

« But since with those through whom the Church is ruled there rests, without prejudice to peace, the power of discipline to be exercised against the wicked and abandoned, then, lest we should sleep in supineness and

1 Augustine, De fiae et operibus, C. 49+

neglect, we must be roused by the good spur of the other precepts which enjoin stern repression. As there is a method of dissembling and of tolerating the wicked in the Church, there is likewise a way of castigating and improving them, without losing or driving them from the fold! : so that we must not grow slack in the name of patience, nor show undue severity under the pretence of diligence.’”’ 2

I shall tell thee, too, what I have gleaned from the works of ancient writers; in such dangerous and barbarous times it may usefully be committed to memory. If, perchance, in showing such toleration thou art falsely accused by any one for practising a kind of pretence or even deceit, we read that a useful simulation may be practised on occasion. Employing it Cephas « withdrew and separated himself, fearing them” 3 and the rest. And the vessel of election had his head shore, and circumcised Timothy. The Son of God Himself made as though He would go farther, and as though He did not know what He knew, as it is written in the gospel, “Who is it that touched Me?’’4 and “ Where have ye laid him?” 5 And the psalmist changed his counte-

1 Augustine, De fide et operisus, c. 4. # Ibid. c. 7.

3 Gal, ii. 12. 4 Lu. viii. 45.

5 John xx, 13.

nance before Abimelech * ; and Joseph spoke in jest to his brothers. So, too, Israel covered his loins with goat skins, This he did that he might be thought to be another than he was; which if studied diligently and faithfully becomes not a lie, but a mystery. By the goat skins are signified the sins and by him who concealed himself in them is denoted one who bears the sins of others.

These things we have written to thy love with much hesitation, not thinking thee unacquainted with the ancient authorities or in need of advice from our ignorance, but in order that we should not fail to meet thy wishes in anything, and because we had learned that thou hadst difficulties with powerful people. Yet we have spoken, urged on rather by love and obedience than through reliance on our own skill or courage, merely to explain, not to command. We should not wish to oppose in anything those who are beyond measure excellent.

Thine exhortations to bear patiently grievous bodily ‘liness we have gladly received. And so far as our strength suffices, with the help of the Lord, who of His mercy has admonished us, we sha!l obey thy helpful words.

This in your loving kindness you should know, that

1 Ps. xxxiv. I.

though we are separated by a wide stretch of land, and the immensity of the sea, and the uneven climate of the sky, yet we are oppressed by the same burden of suffering. Satan’s activity is the same here as there, and so I diligently beg you, that we vigorously fortify ourselves with a mutual interchange of prayer, remembering the words which the Lord has said: * For where two or three are gathered together,” and the rest !

Farewell, farewell, my hundredfold beloved.?

1 Matt. xviii 1g.

2 For the last words of the letter, et alia manu, referring

possibly to a postscript in another hand, see Neues Archiv, IX, 25, n 2.

65 XXVIII

Boniface asks Eadburga, Abbess of Thanet, to pray for him and for the heathen. 742-740-

To his sister, Abbess Eadburga, to be united with him by a golden bond of spiritual love and by the pure and holy kiss of charity, Boniface, bishop, legate of the Roman Church, greetings in Christ.

We beseech your loving clemency with heartfelt prayers, deign to intercede for us with the Author of all. That you may not be ignorant of the cause of this prayer, know that because of our sins the course of our mission is threatened by many storms. Everywhere toil, everywhere sorrow. ‘“¢ Without, fightings, within, fears.””} And most serious of all, the snares of false brethren surpass the malice of the heathen. Wherefore, entreat the sacred defender of my life, the one safe refuge of those in trouble, ‘the lamb of God, who taketh away the sins of the world,” ? with His protecting hand to keep me unharmed, as I pass through the lairs of such wolves; that where there should be found the fair feet of

1 2 Cor. vii. 5 2 John i. 29.

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those who carry the lamp of the gospel of peace, there may not be discovered the footsteps of apostates who wander in darkness; but rather that the Father Most Holy, when our loins are girt up, may put burning lights in our hands and illumine the hearts of the Gentiles to behold the gospel of Christ’s glory.

Meantime I pray you of your goodness to intercede for those heathen who have been entrusted to us by the Apostolic See; that the Saviour of the world may snatch them from the worship of idols and unite them with the sons of their true mother, the Catholic Church, to the praise and glory of His name “ Who will have all men to be saved and to come unto the knowledge of the truth.”

Farewell.

1: Tim. ii. 4.

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94 XXIX Boniface consoles Abbess Bugga. 723-745:

To his honoured and beloved sister, Bugga, Boniface or Wyntrith, servant of the servants of God, greetings of love in Christ.

O my dear sister, after the fear of Christ and the love of faring abroad separated us by a long stretch of land and sea, from many lips I have heard of the storms of tribulation, which by God’s will have come upon thee in thine old age. I was sad and grieved for thee thinking how, when thou hadst put aside the greater anxiety of caring for the monasteries and sought the quiet of the contemplative life, more numerous and pressing sorrows visited thee.

So now, honoured sister, feeling for thee in thy distress and mindful of thy kindness and of our old time friendship, I send across to thee a brotherly letter of cheer and consolation, and ask thee not to let pass from thy mind the word of Truth, where it says: “ In your patience possess ye your souls’ ;1 and the word of Solomon the

1 Luc. xxi. 19.

wise: ** For whom the Lord loveth he correcteth ; cven as a father the son in whom he delighteth; ”? and the judgment of the psalmist: ‘Many are the afflictions of the righteous; but the Lord delivereth him out of them all’? ;2 and elsewhere: ‘The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” Recall the words of the apostle where he said: “We must through much tribulation enter into the kingdom of God;’’* and elsewhere : “We glory in tribulations, knowing that tribulation work~h patience; ard patience, experience; and experience, hope; and hope maketh not ashamed.”’> in that hope, my dear sister, always rejoice and be glad, because thou wilt not be made ashamed. The tribulations of this world despise with all the strength of thy mind, because all the soldiers of Christ, men and women, have looked down upon the storms and tribulations and infirmities of this life, and held them as nothing, on the witness of Saint Paul, who says: ‘* When I am weak, then am I strong”;® and elsewhere: ‘ Who shall separate us from the love of Christ? shall tribulation ? ”’ and the rest to “him that loveth us.’7 Thy Father

1 Prov. iii. 12. 2 Ps, xxxiv. 19. 3 Ps. li. 17. 4 Acts xiv. 22. ° Rom. v. 3-5. 6 2 Cor, xii. 10. 7 Rom. viii. 35-37-

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who loves thy virgin chastity, in the first years of thy youth, inviting thee to Him with the voice of parental love, called thee daughter, saying through the prophet: «« Harken, O daughter, and consider and incline thine ear : forget also thine own people, and thy father’s house : so shall the king greatly desire thy beauty.”! He it is who in thy old age desires to decorate and adorn the fair beauty of thy soul with toil and tribulation. Rejoicing then, beloved, in the hope of thy future inheritance in thy heavenly home, to all adversities that assail thy heart or body, oppose the shield of faith and patience: that, with the aid of Christ thy spouse, in a happy old age thou mayst complete for the glory of God the tower of the spirit, which thou didst begin to build in the goodly days of thy youth, and that when Christ comes, thou mayst with the wise virgins carry to meet him thy lamp filled with oil and lighted. Meanwhile I beg thee with earnest entreaties to be mindful of thine old promise and to pray for me, that the Lord, who is our redeemer and the safety of all, may snatch my soul in the fruit of the spirit from these manifold dangers. Farewell in Christ.

1 Ps. xlv. 10, 12.

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gl XXX

Boniface thanks Egbert of York* for gifts. He ask; Egbert to pray for him and to send him the commentaries of Bede. He tells of adulterous priests. He sends wine.

746-754.

To a friend worthy of being embraced in the arms of love and held by the ties of spiritual kinship, wearing the robes of the highest priestly office, Archbishop Egbert, Boniface, a humble bishop, legate in Germany of the Catholic and Apostolic Roman Church, greetings of imperishable love in Christ.

The gifts and books which you so kindly sent us, we received with gratitude and rejoicing. With hands lifted to heaven we have besought the King above that He may bestow upon you a bounteous reward in the heavenly court of the angels. And now we beg your holy clemency with sincere entreaties, that you may deign to pray for us struggling amidst toil and danger. Our great need forces us to seek the aid of the just, since it is written : “« The effectual prayer of a righteous man availeth much.”’

1 Archbishop of York from 735 to 766. 2 James v. 16.

But from telling all the ills which we suffer within and without, the brevity of a letter prevents us.

We ask with earnest desire, that to bring joy into our sorrow as you have done before, you should take care to send us a tiny gleam from that candie of the Church, which the Holy Spirit lit within the limits of your province ; that is, that you should deign to send across some part of the commentaries which Bede, that saintly priest and investigator of the Holy Scriptures, composed ; especially, if it be possible, his Homi ies, and his Proverbs of Soiomon, for trey will be very convenient and useful to us in our preaching. We have heard that he wrote commentaries on these subjects.

Meanwhile, the greatest necessity forces us to seek your advice and judgment. For I ‘ ive found a priest who long ago fell into adultery, ar“: after repentance was restored again to his place by the Franks; now, dwelling in a vast district occupied by faithful but erring people, alone without other priests he administers baptism, and celebrates mass. If in accordance with the most binding canons 1 remove this man, iniants will die without the + cred wateis of regeneration, owing to the scarcity of priests—rovided that I have none better to take the place of the fallen one. Judge therefore between me and an erring people, whether it is better, or, at least a smaller

evil, that such a man should discharge the ministry of the holy altar, or that a multitude should die in unbelief, because they could not obtain a minister of purer life. But if amidst all our priests I find one who has fallen into the same sin and through repentance has been restored to his former rank—in whom all the priests and people have had confidence begotten of favourable opinion—if he is degraded in this manner, his secret sin will be revealed, a multitude will be scandalized, through the scandal many souls will be lost and there will result a great hatred of the priests and a distrust of the ministers of the church, so that believing in none they will look down upon all as false. Wherefore, we boldly ventured to suffer him to remain in the holy ministry, thinking the danger to one man a lighter thing than the ruin and damnation of the souls of almost all the people. But in all these matters, I desire above all else to see in writing and to hear your holy counsels, as to what I must tolerate, forced by the necessity of avoiding scandal, or what I must reject.

Lastly, we have sent across to your grace with the bearer of this letter two measures of wine as a proof of affection that, at our loving entreaty, you may use it to spend a happy day with your brethren. We pray you, therefore, so to answer these our requests that your reward may shine forth in the heights of heaven.

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138 7 tii. ENGLISH CORRESPONDENCE

75 XXXI

Bojace tho Liguert, Archbishop of York, for gifts and ov ks equests him to support hi: letter to ZEthelbald, King of +’. Mercians. He asks for the works of Bede and sends the letter to Saint Gregory. 744-747-

To his beloved and revered brother Archbishop Egbert, Boniface, servant of the servants of God, legate in Germany of the Apostolic See, sincere greetings of spiritual kinship in Christ.

When I received the books and gifts from thy love,

lifting my hands to heaven I returned great thanks to the Omnipotent God, for having suffered me in my long exile to find such a friend, who has sent me assistance in earthly things, and divine solace in things spiritual through prayer and common intercourse. And now I entreat thy loving kindness with the most heartfelt entreaties, that, along with those who work with me, I may deserve to be united to your! synod ; that thou mayst be my counsellor and helper in searching out and investigating the ecclesiastical rules which express the will of God. Be assured that I am asking, not in a mere playful

1 V. note on page 41.

form of words, but sincerely ; and do not think me arrogant or proud or unduly satisfied with my own judgment. For the Catholic and Apostolic Roman Church, when it sent me, an unworthy and lowly missionary, to preach to the erring or pagan people of Germany, enjoined me, if, as I moved among the Christians, I should see anywhere people in error, or the laws of the church misused by an evil practice, or men led aside from the Catholic taith into by-paths, on the authority of the Roman pontitt to strive with all my strength to win and recall them to the way of salvation

Desiring to keep this command I sent with the advice and consent of the bishops who are with me, a etter of admonition or entreaty to /Ethelbald, King of the Mercians. This I bade to be submitted to thy sight, that whatsoever therein were >adly put thou mightst change, but whatsoever were just thou ightst season with the salt of thy wisdom, ana co frm by thine authority, and that shculdst thou see any shoot of these crimes, which in the letters are charged against the king of the Mercians, seeking t: sp: out forth among thy people, like a provident and wise a:mer, with the sickle of the Lord’s authority tho. mightst cut it down in time and tear it out by the roots; that it may not flourish in the vine, nor be of the tree of Sodom, nor their race be from

Gomorrah, nor their wine be the poison of dragons and the cruel venom of asps.!_ For it is an evil unheard of in past ages, and as servants of the Lord, learned in the Scriptures, declare, surpassing three or four fold the licence of the Sodomites, that a Christian people, against the custom ot the whole world, nay more against the command of God should despise lawful matrimony and practise fornication and adultery, and commit unspeakable violence upon consecrated and veiled women.

Moreover I beg thee, deign to copy and send me some portions of the works of Bede—whom lately, as we have heard, the divine grace enriched with spiritual understanding and allowed to shine torth in your province—so that we too may enjoy light from the candle which the Lord bestowed upon you.

Meanwhile, as a sign of my love, I have sent thee copies of the letters of Saint Gregory, which I have receive? from the library of the Roman Church; I did not thin. that they had yet come to Britain. 1 can send more of them at thy bidding, for I received many thence. { have sent also a sacramental cloth, and a towel io wipe the feet of the servants of God, when thou washest them.

It is my wish in Christ that you mayst fare well and advance in holy virtues.

1 cf. Denteron, 32, 32, 33-

"6 XXXII

Biniface asks Huetberht, Abbot of Wearmouth and Jarrow, to send him the works of Bede and a cloak. 744-747:

To the most beloved and revered brother Abbot Huetberht and all the brothers of his holy congregation, Boniface, poor servant of the servants of God, greetings of fraternal Jove in Christ.

With the most earnest entreaties, we ask of your fraternal piety that you aid us with your holy prayers, while we toil among the wild and ignorant people of Germany and plant the gospel-seed, so that by your prayers the cruel rage of Babylonian fire may be quenched in us and the seed scattered in the furrows may spring up and multiply in the harvest. In the words of the apostle: ‘* Neither is he that planteth anything, neither he that watereth, but God that giveth the increase; that utterance may be given unto us and the word of the Lord may have free course and be glorified.” }

Meanwhile we ask that you should deign to send us copies of the works of the monk Bede, that wise investi-

1 1 Cor. iii. 7; Eph. vi. 19; 2 Thess. iii. 1.

gator of the Scriptures, who, as we have heard, through his knowledge of the Scriptures, but lately shone among you a candle of the church in the house of the Lord. We ask you also, if it is not too much troubie, to send a cloak, a great comfort in our exile. We have sent you asa token of deep affection some reading-desks of goat’shorn, as they call them here. These, though they are unworthy, we beg of you to accept for memory’s sake. May the merciful Trinity and one God keep you well, and advancing in virtue; and may He make you glorious in happiness to come, among the bright ranks of the angels.

38 XXXII

Boniface asks Abbot Aldhere with his brotherhood to pray to God for himself, the Germans and certain departed

friends. 732-754

To his venerable brother Abbot Aldhere, Boniface, humble servant of the servants of God, greetings in Christ.

With the most earnest and heartfelt entreaties, we beg you of your loving clemency, deign to be mindful of us in mab’, intercession with your holy prayers, and to implore the good Lord, who is the cause of our exile, that with His right hand He may protect and steer the ship of our weakness lest it be submerged in the waves of German tempests, and bring it unharmed in His guardianship to the tranquil shore of the heavenly Jerusalem. Greet all the brothers of your holy brotherhood, our dearest brother in the Lord, with the kiss of our love and devotion. We commend ourselves to your prayers, that whether in life or in death we may be united with the fellowship of your love. And that this may be so established, we wish, by brotherly devotion to deserve

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well of you according to the favour of your clemency, in so far as our powers avail. We beg you, also, to intercede for the German peoples given over to the worship of idols, asking the Lord, who poured out His own blood for the safety of the whole world, and “ will have all men to be saved and to come unto the knowledge of the truth,” to turn them to a knowledge of the Creator and to the bosom of Mother Church. Likewise we entreat you to offer your prayers and masses for the souls of our brothers at rest, who laboured with us in the Lord. The bearer of this letter will give you their names.

It is our constant wish that you have good health and holy success in Christ.

1 y Tim. ii. 4.

36 XXXIV

Sigebald, probably Abbot of Chertsey, writes to Boniface, that through the priest Eobo, he has asked Boniface to be, with Daniel of Winchester, his bishop. He asks to be kept in memory. 732-746.

To the most venerable lord and archbishop, Boniface, the privilege of whose parental love should be made widespread, Sigebald, most unworthy and lowly servant of the servants of God, greetings in the Lord.

With humblest prayers, as though kneeling before thee on bended knees, I beg thee to pardon the request which I have made to thee through thy priest Eobo; I have asked him to tell thee of my desire and prayer, that thou shouldst be my bishop along with my bishop Daniel. Of thy clemency thou wou:dst ere this have granted my tition if he had done as I asked him todo. I thought, my master, that some word of comfort would have come to me. Be it known to thee that from that time I had thy name recorded, with the names of our bishops, whenever I celebrated the holy r.ass. And now I shall not cease

to remember it as long as I live; and if I survive thee, I have thy name recorded beside the name of our father, Bishop Ercnwald. I must assure thee, however, that I write this, trusting not in my own merits, sinner that I am, but in the mercy of God, and the hope which thou hast in Him. So I pray that some memory of me, such as my lowliness deserves, may linger with thee both now and in the future. Farewell in Christ.

66 XXXV Boniface urges a nun to pray for him. 742-746.

To the revered and beloved handmaid of Christ, * * *, Boniface, humble servant of the servants of God, greetings of pure love in Christ.

We beseech your loving clemency with heartfelt entreaties to intercede before God for us sinners, because we are buffeted and shaken by many turbulent storms, coming whether from the heathen or from false Christians or from adulterous clerks, or false priests, and that too, I fear, through our own deserts. But we beg that we may be consoled and rescued by your prayers. We trust in the Lord Jesus that through your loving prayers we may deserve to find pardon for our sins and rest from storms, since James, the apostle, who is true to his word has said: ‘* Confess your faults one to another, that ye may be healed. The fervent prayer of a righteous man availeth much’’1; and John the evangelist says in his first epistle : ‘* And if we know that He hears us, whatsoever we ask, we know that we have the petitions that we

1 Jas. v. 16. £2

desired of Him.””1 And I beg you not to refuse because I made this same request before; 1 should ask again and again, since 1 would have your prayers never cease. Daily tribulations make me seek divine comfort from my brothers and sisters. I fear, moreover, that the temptations of Satan are the same there as here, according to the words of the apostle: ** Be ye steadfast, immovable, always abounding in the work of the Lord, inasmuch as ye know that your labour is not in vain in the Lord’’?; and again: «Watch ye, stand fast in the faith, quit ye like men, be strong. Let all your things be done with charity.” And if wanr touches you, do not forget the gospel-words : “ Blessed are the poor in spirit: for theirs is the kingdom of heaven »4 If tribulation comes, be mindful of the words of truth: ‘In your patience possess ye your souls,”’° and of the psalm: The expectation of the pvor shall not perish for ever ’’;® it infirmity of body, let there be present with you the words of the « postie Paul where he said: * When I am weak, then am I strong,” and ‘zy strength is made perfect in weakness.” 7

1 4 John v. 15. 24Cor.:° 58. 3 1 Cor. xvi. 13, 14. 4 Matt. v. 3. 5 Luke xxi. 19 6 Ps, ix. 19

7 2Cor xii 10, 9

67 XXXVI

Bon face urges Lioba, Tecla, Cynehilda and their sisters to pray for him. 742-746.

To my beloved sisters worthy of ail honour and affection, Lioba and Tecla and Cynehiida, and all the dear sisters in Christ who live with you, greetings of undying love.

I beseech, nay all but command you, my dear daughters, to implore God with incessant prayers, as [ trust that you do now and have done and will do unceasingly, tuat we may be delivered, in the words of the apostle, * trom unreasonable and wicked men: for ali men have not faith ’? \—be assured that it we praise God the tribulations of our hearts are mitigated—and to pray the Lord God, who is the refuge of the poor and the hope of the humble, to snatch us from our hardships and the temptation of this evil world; “that the word of the Lord may have free cuurse, and the glurivus gospel of Christ be glorified,”’2 “that the grace of God which was bestowed on me may not be in vain,’ § and that, since

1 2 Thess. iii. 2. 2 2 Thess. iii. 1. 3 1 Cor, xv. 10.

I am the least and the worst of all the legates, whom the Catholic and Apostolic Church of Rome has sent to preach the gospel, I may not die barren without some fruit of the gospel, and may not return empty-handed in the ranks of sons and daughters; that I may not be judged guilty, when the Lord comes, of hiding the talent nor because of my sins receive instead of a reward for my labour, punishment for unfruitful toil from Him who sent me. And what is worse, many who | thought would be set on the Judgment Day as sheep at the right hand of Christ, have proved to be, on the contrary, stinking and wanton goats who must be set on the left hand. Entreat the goodness of God that He who willed that I, though unworthy, should be chosen shepherd over the people, may strengthen my heart with the spirit of a ruler, so that when the wolf comes [ may not flee like a hireling, but like the good shepherd may seck to defend faithfully and loyally the lambs with their mothers, that is the Church Catholic and its sons and daughters, against heretics and schismatics and hypocrites.

Moreover, “¢ because the days are evil, be ye not unwise, but understanding what the will of the Lord is.”’} Wheretore, ** be strong, steadfast in the faith, quit you like men, be strong; let all your things be done with 1 Eph. v. 16, 17.

charity’”?!; and according to the gospel: “In your patience possess ye your souls.” 2 Keep in mind the holy apostles and prophets: because they laboured much in the Lord, therefore have they gained eternal rewards. According to the psalmist: ‘¢ Many are the afflictions of the righteous, but the Lord delivereth them out of them all’? 8; and according to the gospel: ‘‘ He that endureth to the end shall be saved.”’ ¢

1 x Cor. xvi. 13) 14- 2 Luke xxi. 19. 3 Ps, xxxiii. 20. 4 Matt. x. 22.

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81 XXXVII

lbwald, King of the East Angles, writes to Boniface about mutual prayers. He commends his messenger. 747-749-

To the most glorious lord, deserving of every honour and reverence, Archbishop Boniface, lbwald, by God’s gift endowed with kingly sway over the Angles, and the whole abbey with all the brotherhood of the servants of God in our province who invoke Him, throned on high, with pravers night and day for the safety of the churches, greetings in God who rewards all.

First of all we would have thee know, beloved, how gratefully we learn that our weakness has been commended to your holy prayers; so that, whatever your benignity by the inspiration of God commanded concerning the offering of masses and the continuous prayers, we may attempt with devoted mind to fulfil. Your name wil] be remembered perpetually in the seven offices of our monasteries ; by the number seven perfection is often designated. Wherefore, since this has been well ordered and by God’s he!p the rules for the soul have been duly determined and the state of the inner man is provided for, the external

aids of earthly substance, which by the bounty of God have been placed in our power, we wish to be at your will and command, on condition, however, that through your loving kindness you have the assistance of your prayers given to us without ceasing in the churches of God. And just as the purpose of God willed thee to become a shepherd over His people, so we long to feel in thee our patron. The names o' ‘he dead and of those who enter upon the way of ail flesi, will be brought forward on both sides, as the season of the year demands, that the God of Gods and the Lord of Lords, who willed to place you in authority over bis:ops, may deign to bring His people through you to a knowledge of the One in Three, the Three in One. Farewell, until you pass the happy goal.

P.S,— Besides, holy father, we would have thee kro» that we have sent across the bearer of the present letiei wii, a devout intention; just as we have found him faithful to you, so wilt thou find that he speaks the truth in anything relating to us.

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105 XXXVIII

Ethelbert the Second, King of Kent, urges Boniface, in fulfilment of a promise made tc Abbess Bugga, to pray to God for him. He sends gifts, and asks for some falcons.

748-7 54-

To the most blessed lord, deservedly adorned with pontifical robes, Archbishop Wynfrith, called Boniface, ZEthelbert, King of Kent, greetings in the Lord of Lords.

A few years ago the venerable Abbess Bugga, after she had visited the sacred places in the city of Rome for the purpose of prayer, and returning thither had reached her fatherland and the monastery of consecrated women, which formerly she governed well under the law of the Church— when at her invitation I came at once to speech with her, among the things pleasant to hear, this especially she took care to convey to my ears, that thou hadst given her permission to speak freely in thy gracious and lovable presence of her pressing necessities, while you were both in Rome, and were zealous in visiting frequently and wearing away the threshold of the holy Apostles’ shrine.

She went on straightway to tell how, reminded as it were by the ties of our blood relationship, she likewise addressed thy fraternity with humblest prayers as a suppliant on my behalf, that just as she, while present, merited to be imbued with thy salutary precepts and strengthened with the blessing of thy prayers, so too might I, though absent and unknown to thee in the body, yet present in the spirit, be enriched by thine accustomed beneficence, with this same gift so necessary to me. When she said that thou hadst promised on thy undoubted word to do this, I confess truly that I cannot easily set forth in words, how much plea,are and consolation I received therefrom. And on this account I was the more delighted because such precious gifts sprang suddenly from a hope that did not expect fulfilment.

Wherefore, it seems alike useful and proper for me to address thy holiness, distinguished far and wide, by the exchange of friendly letters or the words of faithful messengers. And this I think I can scarcely do better and more efficaciously at any time than now, when holy men from your excellency are present, who have been sent by yor across hither to Britain, as prudent and faithful messengers, and deserve to return as soon as possible with God’s aid to your gracious sight and presence. Hence it seemed to me best to send the bearer of this

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letter, by name Ethelhun, in religion a monk, with your men on a safer and surer journey, and to forward through him my greetings and requests to your love. And first of all we declare that we all in commoa pay fervent thanke to the Omnipotent God, who has so bestowed on you the favour of His mercy as to convert through the words and efforts of your preaching an innumerable multitude of the Gentiles, miserably deceived by the old error of idolatry, to the rule of Christian faith, Wherefore, we still hope and desire many things through the help of God, assured that He, who has begun to work through you, will not cease to accomplish still greater things from day to day. With the bearer of these lines my devotion has direc:ed to your reverence some gifts accompanied by great love, a silver bow! lined with gold, weighing three pounds and a half, and two cloaks. These presents we have sent to you with no intention or expectation of receiving for them any earthly reward or tempo'al recompense. But instead, as is much the more necessary for me, I humbly beg, from the depths of my heart, that, since the days are evil, and there multiply daily various unexpected difficulties in this world full of scandal, thou shouldst deign to aid us with the strong and constant assistance of thy prayers. And may thy beloved and respected authority be mindful always to urge to this same course others whom it can

influence either by command or suggestion, not merely while thou hearest that I am still in this mortal flesh, but also after my death, should I deserve to have thee as my survivor.

Now that these matters have been thus briefly and summarily touched upon, one thing besides I wowld have you secure for me, which, from what has been told me, I do not think will be difficult for you to obtain; I mean two falcons whose skill and courage consist in freely attacking cranes, seizing them and bringing them to earth. We make of you this request, to secure and send the birds, because, in our country, that is to say in Kent, very few falcons of this kind are found, which will produce such good brood, and can be trained and subdued to quickness and couraze in the aforementioned art.

Finally, at the conclusion of the letter, I beg thee to answer ; and in thy letter deign to tell me, if these things which i have addresved to thee, have come safe.

May the divine goodness grant thee a long life to pray for us.

69 XXXIX Boniface commends his messenger Ceola to £Ethelbald, King of the Mercians. He expresses thanks for the kind

reception given to his messengers the year before. He sends gifts. 732-751.

To his revered and beloved lord, Ethelbald, King of the Mercians, Boniface, servant of the servants of God, greetings of dcepest affection.

We pray thy highness’ mercy, deign to comfort and aid this my messenger, by name Ceola, the bearer of this letter, on this journey and on any occasion, when he is in need. And may God reward thee because thou didst give every assistamce to my messengers who came to thee last year, as they brought back word. Meanwhile we have sent to thee as a sign of true love and devoted friendship a hawk and two falcons, two shields and two lances. These small gifts, unworthy though they are, we ask thee to accept with our love and blessing. ‘Let us all

hear the conclusion of the whole matter: F ear God and keep His commandments.” }

We beg also that if any written words of ours come to thy presence by another messenger thou shouldst deign to lend thine ear and hearken to them carefully. Farewell

in Christ.

1 Ecclesiastes xii, 13.

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73 XL

Boniface with the other bishops recalls /Ethelbald, King of the Mercians, to virtue. 745-746.

To the dear lord, King /Ethelbald, in the love of Christ to be put betore all other kings, who wields the glorious sceptre of the empire of the English, Bonitace, Archbishop, legate in Germany of the Roman Church, and Wera and Burghard and Werberht and Abel and Wilbalth, fellow-bishops, send greetings of undying love in Christ.

We confess before God and the holy angels, that whenever we hear, through faithful messengers, of your prosperity and your faith in God and good works before God and men, then, rejoicing and praying for you, we return thanks to God, entreating and beseeching the Saviour of the world that He may long keep you safe, steadfast in faith and upright in good works before God to rule over Christian people. But when some harm has befallen you, either from the state of your kingdom or from the issue ot wars, or when, as is worse, the news of the perpetration of some crime dangerous to the safety

of souls has come to our ears, grief and sadness torture us: by the will of God we rejoice over your happiness and are saddened by your adversities.

We have heard that thou givest many alms, and upon this we congratulate thee, because those who bestow alms on the lowliest brethren in their need, by the truth of the Gospel will hear on the Judgment Day the merciful sentence of the Lord, saying: “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me: come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”?! We have heard tuo that thou dost strongly check theft and iniquity, perjury and rapine, and art known to be a defender of widows and the poor and

hast peace established in thy kingdom. And in this too, praising God we have rejoiced, because Truth itself and our peace, which is Christ, has said: * Blessed are the peacemakers, because they shall be called the children of God.” ?

But among these reports one rumour of evil character

concerning your highness’ te has come to our hearing ; we were cast down by it, and wish that it were mot true, From many sources we have learned that thou hast never taken a wife in lawful marriage. But marriage was estab-

1 Matt, xxv. 34, 40. 2 Matt. v. 9 M

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lished by God from the very beginning of the world, and has been enjoined anew by the apostle Paul, who teaches : « Nevertheless to avoid fornication, let every man have his own wife, and let every woman have her own husband.”?! If thou hast determined to act thus because of chastity and abstinence, that thou mayst abstain from intercourse with a wife for the love and fear of God, and hast shown this to be something truly accomplished for God’s sake, we rejoice thereat ; such a course deserves not blame, but praise. If, however, as many say—God forbid—thou hast never taken a lawful wife nor preserved a chaste abstinence for God’s sake, but, under the sway of lust, thou hast destroyed by licence and adultery thy glory and renown before God and men, we are greatly grieved : such conduct must be regarded as criminal in the sight of God and destructive of your reputation before men.

And what is worse, those who tell us this, add that this crime of deepest ignominy has been committed in convents with holy nuns and virgins consecrated to God. There can be no doubt that this is a twofold sin. How guilty, for instance, is the slave in the master’s house who violates the master’s wife! How much more guilty is he who has stained a spouse of Christ, the Creator of heaven and earth, with the defilement of his lust! As says the

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apostle Paul: ‘What! know ye not that your body is the temple of the Holy Ghost ?’’! and elsewhere: “ Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? I[f any man defile the temple of God, him shali God destroy: for the temple of God is holy, which temple ye are.” ? And again when he mentions and enumerates the sins he joins adultery and fornication to the slavery of idolatry : “* Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.’’ § Among the Greeks and Romans the candidate, before his ordination, was asked particularly about this sin, as though any one guilty of it had committed blasphemy against God, and if found guilty of having had intercourse with a nun veiled and consecrated to God, was barred from every rank of the priesthood. For this reason, beloved son, it must be carefully considered how grievous this sin is judged to be in the eyes of the Eternal Judge. He who is guilty of it is to stand among the slaves of idolatry and to be cast from the 1 Cor, vi. 19. 2 1 Cor, iii. 16, 17.

3 1: Cor. vi. 9, 10. M 2

divine service of the altar, even though he has alreavy done penance and been reconciled to God. For our bodies, consecrated to God through the offering of our own vows and the words of the priest, are called in the Holy Scrip ture temples of God. And so those who violate them are to be regarded, according to the apostle, as sons of perdition. Saint Peter, to check the voluptuous from lust, says: “For the time past may suffice,’ } and the rest. So it is written: “For by means of a whorish woman a man is brought to a piece ot bread: and the adulteress will hunt for the precious life.’2 And elsewhere, «Men do not despise a thief if he steal to satisfy his soul when he is hungry: but if he is found, he shall restore sevenfold: he shall give all the substance of his house. But whoso committeth adultery with a woman lacketh understanding : he that doeth it destroyeth his own soul.’’®

It would take too long to enumerate how many spiritual physicians denounced the dreaded poison of this sin and laid a terrible ban upon it. Fornication is more grave and repellent than almost any other sin and can truly be called a noose of death and a pit of hell and an abyss of perdition.

Wherefore, we beseech and appeal to thy clemency,

1 y Pet. iv. 3. 2 Prov, xxvi. 6. 3 Prov vi. 30-32.

beloved son, through Christ the Son of God and His coming and His ki:gdom, that if it be true that thou livest in this guil’, thou mayest correct thy life by repentance and amend it by purification. And thou wilt reflect how improper it is for thee to change by licence the image of God created in thee to the image and likeness of a devil malignant, and for thee, whom not thine own deserts, but the abundant goodness of God made king and ruler over many, to make thyself by self-indulgence a slave to the spirit of evil, since according to the words of the apostle whatsoever sin a man has committed, of this he is the servant.

Not only by Christians but even by pagans is this sin reckoned a disgrace and a shame. The very pagans who are ignorant of the true God, in this matter observe by instinct what is lawful and what God ordained from the beginning, because, while they preserve taithfully the tie

of matrimony for their own wives, they punish formicators and adulterers. In ancient Saxony if a virgin defiles her father’s house by adultery, or if a married woman, breaking

the marriage-'ie, commits adultery, at times they force the woman to hang herself by her own hand and so to end her life; and above the pyre on which she has been burned and cremated they hang her defiler. Or at times a multitude of women gathers, and the matrons lead the

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guilty woman bound through the village, beating her with sticks and cutting away her garments to the girdle; they cut and prick her whole body with their knives, and send her from house to house bloody and torn by the many wounds; new tormentors are always joining the band out of zeal for modesty and leave her dead or scarcely alive, so that others may have fear of adultery and wantonness. And the Wends, the most degraded and depraved race of men, observe the mutual love of the married state with such zeal, that a wife, when her husband dies, refuses to live ; the wife is thought deserving of praise, who brings death with her own hand and burns on the one pile with her husband.

When, therefore, the Gentiles who, according to the word of the apostle, do not know God and have not the law, do by nature the things contained in the law and “shew the work of the law written in their hearts,’’ 1 it is now time that, thou, beloved son, who bearest in addition the name of Christian and of a worshipper of the true God, if in the flower of thy youth thou hast been defiled by the filth of licence and rolled in the mire of adultery and plunged in the sink of lust, as in a pit of hell, shouldst, mindful of thy Lord, escape from the snares of the devil and wash thy soul, stained by foul impurity.

1 Rom. ii, 14, 15.

It is now time that, from fear of thy Creator, thou shouldst not presume to repeat such a sin and to defile thyself further. It is time that thou shouldst spare the multitude of perishing people, who, following the example of their erring ruler, fall into the pit of death. As many as we draw by good example to the life of the heavenly kingdom, or lead to perdition by bad example, for so many, beyond a doubt, we shall receive either punishment or reward from the Eternal Judge.

If indeed the race of the English—as is noised abroad through these provinces, and is cast up to us in France and in Italy, and made a reproach even by the heathen— spurn lawful wedlock and live a foul life in adultery and licence like the people of Sodom, from such intercourse with harlots, a people degenerate, unworthy, mad with lust, will be born, and in the end the whole nation, turning to lower and baser ways, will cease to be strong in war or steadtast in faith, or honourable betore men or beloved of God, just as has happened to other peoples of Spain and Provence and Burgundy: who turned from God and yielded to Just, until the Omnipotent Judge of such crimes allowed avenging punishment to come and destroy them, through ignorance of the law of God, and through the Saracens.

And it must be noted that under this crime another

terrible evil lies concealed, which is homicide; because when these harlots, whether in monasteries or in the world, have borne in sin children conceived in iniquity, they generally kill them; they do not fill the churches of Christ with adopted sons, but crowd graves with bodies and hell with wretched souls,

Besides, we have been told that thou hast violated many privileges of churches and monasteries, and taken from them many revenues. And this, if it is true, must be regarded as a great sin, on the testimony of Holy Scripture, which says, “ Whoso robbeth his father or his mother and saith, it is no transgression, the same is the companion of a destroyer.”” Our Father, without doubt, ie God who created us, and our mother, the Church, whict gave us spiritual regeneration in baptism. Waerefore, he who robs or plunders the mo.eys of Christ and the church, will be judged a homicide in the sight of the Just Judge. Of him some one of the wise has said: ‘* He who seizes the money ot his neighbour commits a crime; but he who takes the money of the church commits sacrilege.”’

And it is said that thy prefzcts and counts use greater violence and oppression towards monks and priests, than other Christian kings have ever done before. Wt-refore, after the apostolic Pope Saint Gregory sent preav..cts of

the Catholic faith from the Apostolic See, and converted the race of the English to the true God, the privileges of the churches in the kingdom of the English remained untouched and unviolated up to the time of Ceolred, King of the Mercians, and Osred, King of the Deirans and Bernicians. At the suggestion of the devil these two kings showed, by their accursed example, that these two deadliest ot sins could be committed putlicly against the evangelical and apostolic precepts of our Saviour. And lingering in these sins, namely lust and adultery with nuns and the destruction of monasteries, condemned by a just judgment of God, they were cast down from their royal thrones in this life, and surprised by an early and terrible death; deprived of the light eternal they were plunged into the depths of hell and the bottom of the abyss. For while Ceolred, your worthy highness’ predecessor—as those who were present testify — was feasting splendidly among his nobies, an evil spirit, which by its persuasions had seduced him into the audacious course of breaking the law of God, suddenly turned him in his sin to madness; so that without penitence and confession, insane and distraught, conversing with the devils and cursing the priests of God, he departed from this light assuredly to the torments of hell. Osred, too, the spirit of licence drove to lust and the frenzied rape of consecrated

virgins in the convents of nuns, until by a mean and contemptible death he lost his glorious kingdum, his young life and impure soul.

Wherefore, beloved son, beware the pit, in which thou hast seen others fall before thine eyes. Beware the darts of the old enemy, by which thou hast seen thine own relatives fll wounded before thee. Keep from the toils of him in ambush, in which thou has beheld thy friends and comrades strangled and lose both this life and the life to come. Do not follow the course of these to perdition. For such, according to the prophecies of Holy Scripture, are those that have afflicted the just and taken away their labours. On the Day of Judgment they will say: ‘We have erred trom the way of truth and the light of justice hath not shined unto us, and the sun ot understanding hath not risen upon us””! and «The way of the Lord we have not known ”’ and «* What hath pride profited us ; or what advantage hath the boasting of riches brought us? All those things are passed away like a shadow, and like a post that runneth on, and as a ship that passeth through the waves, whereof the trace cannot be found: Or as when a bird flieth through the air.”2 And a little later: ‘So we also being born, forthwith ceased to be: we are consumed in our wickedness, Such things as

1 Sap. v. 6, 7. 2 Sap. v. 8-11.

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these the sinners said in hell: for the hop> of the wicked is as dust which is blown away with the wird, and as a thin “oth which is dispersed by the storm; and a smoke that is scattered abroad by the wind; and as the remembrance of a guest of one day that passeth by.” And elsewhere: “The number of the days of man at the most are a hundred years: as a drop of water of the sea are they esteemed.’’! All these things on the authority of Holy Scripture may very properly be compared. So too James, the brother of the Lord and an apostle, has declared concerning the unholy rich man: “As the flowers of the grass he shall pass away. For the sun is no sooner risen with a burning heat, but it winhereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: as aiso shall the rich man fade away in his ways.” 2 And Truth itself has set it forth in the gospel: ‘For what is a man profited, if he shall have the whole world and lose his own soul?’ Wherefore, dear son, we beseech thee with fatherly and humble prayers, not to dc. ise the counsel of thy fathers, who, tor the love of God, wish to appeal to thy highness. For nothing is more beneficial tor a good king than that such deeds when they are proven against

1 Ecclesiasticus xviii. 8. 2 James i. 10, 11. 3 Matt. xvi. 26.

him should gladly be amended, for, as is said through the mouth of Solomon: * Whoso loveth instruction, loveth knowledge.” ! And so, beloved son, putting forth just counsel, we beg and pray through the living God and through His Son Jesus Christ, and through the Holy Spirit, that thou mayst remember, how fugitive is this present life, and how short and momentary is the delight of the impure flesh, and how ignominious it is for a man with his short life to leave an evil example for ever to posterity. Begin, therefore, to order thy life by better laws and to correct the past errors of youth, so that here thou mayst have praise before men and for the future rejoice in glory eternal. That thy highness may fare well and advance in good morals is our wish.

1 Prov, xii. 1.

14 XLI

Bonifuce urges Herefrith, a priest, to support the letter sent to Fthelbald, King of the Mercians. He sends gifts.

744-747:

To his beloved and revered brother, Herefrith, priest, Bonitace, servant of the servants of God, greetings of eternal love in Christ.

I beseech thy merciful clemency with the most earnest entreaties, that in thy holy prayers thou mayst deign to remember me, even as, from what those who come from thee tell me, thou hast done and will do. So that the words of Saint James the apostle may be fulfilled in us, when he said, “Pray for one another that ye may be

healed,” and ‘The fervent prayer of a righteous man availeth much.” We, the eight bishops who came together to a synod,

and whose names are added below, in common entreat thee, beloved brother, that thou shouldst announce and explain the words of our admonition to Ethelbald, King

1 Acts v. 16.

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of the Mercians, and that, reviewing and interpreting them, after the same fashion and order in which we have written and sent them to you, thou shouldst bring them to his notice. For we have heard that through fear of God thou fearest no man, and that the aforesaid king deigns at certain times, to pay some heed to thy counsels. And be it known to thy love that these words of admonition we have addressed to the king solely out of pure and loving friendship. Born and nurtured of the same English trace, we remain here abroad by the command of the Apostolic See. We are glad and rejoice in the good report of our nation, but by its sins and by reproaches cast upon it we are distressed and saddened. We suffer for the disgraceful conduct of our people, whether it is Christians or pagans who say that the race of the English, spurning the custom of other nations, and treating the apostolic precepts with disdain, retuse to have lawtul wives, and, after the fashion of neighing horses or braying asses, by licence and adultery, cause dis,race and confusion everywhere, Wherefore, bel »ved brother, if this greatest of crimes is truly ours, beloved brother, let us all join in asking the aforesaid king, that he reform himself with his people ; so that the whole people may not perish here and hereafter, but that, by emending and correcting his own life, he may, through his example, again guide his people

1g to the way of salvation, and that where before he come mitted sin he may now deserve an eternal reward.

to A little incense and a towel we have sen thee for a 1d blessi g «nd a sign of true love,

ns May the Holy Trinity, beloved brother, always keep id thee well, rich in good works and advancing in tried

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78 XLII Boniface thanks Cuthbert, Archbishop of Canterbury, for

gifts and a letter. He indicates some matters which have been determined by him ia a synod. He urges zeal. He adds a proposal about checking the pilgrimage of women to Rome. He suggests that monasteries should not be ruled through laymen, and condemns extravagance in dress. 747+

To his brother and fellow-bishop Cuthbert, bound by the tie of spiritual affinity, exalted to the archiepiscopal dignity, Boniface, legate in Germany of the Catholic and Apostolic Roman Church, greetings of truest love in Christ.

It is written in the book of Solomon, ** Llessed be he that findeth a true friend, with whom he can speak as with himself.” With great thanks to God and to you, we have received from your son, deacon Cyneberht, your munificent gifts and your most welcome letter underlined with fraternal love. You also lovingly communicated with us, through him, your honeysweet words of fraternal cov-eel, It is our wish that, as long as God grants us .o live in this mortal life, such spiritual colloquics and

advice may always be imparted with the aid of Him, from whom alone are holy desires, just counsels, and good wishes. Let us seek to instruct one another, you taking the larger and better part, whom God enriched with many powers and with great wisdom and ability, we in a few things, as a faithful and devoted brother, both united by the golden bond of heavenly love which cr ot be broken.

For our labour is in the same ministry and for ine same cause ; and an equal obligation is imposed upon us to care for the Church and for the people, whether this take the form of teaching and restricting and advising, or of protecting canonical or popular ranks. I most humbly beseech you, therefore, not to fail to tell me, when God inspires you with wise counsels and informs your synodal deliberations with His spirit. And we must do the same if God inspires our weakness with anything necessary or agreeable to you. Fora great ~ ‘olicitude for his churches and a greater care for the peo are incumbent upon us, through our having received the pall, than upon other bishops, becan:'> they c. .« merely for their own parishes. Wherefore, b.).:ed, not ‘hat your prudence needs to hear or to read the decrees of our ignorance, but because we think that from your good and humble and holy disposi-

tion you would prefer to know rather than not to know, N

we send you for correction and amendment the rules which the clergy here with us have drawn up.

We decreed and acknowledged in our synod that we wished to preserve to the end of our lives the Catholic faith and unity, and submission to the Roman Church ; that we bowed to Saint Peter and to his vicar; that we should call a synod together every year; that the metropolitans would seek their palls from the Holy See; that we desired to follow in everything the precepts of Saint Peter, so as to be numbered among the sheep entrusted to him. To this profession we all agreed, and set our hands : we forwarded it to the body of Saint Peter, Prince of the Apostles, where the Roman clergy and the Pope received it with rejoicing.

We determined that each year the canonical decrees and the laws of the Church and the rule of the monastic life should be read and re-enacted in the synod. We decreed that the metropolitan who has received the dignity of the pall should exhort and admonish the rest and examine who among them is concerned about the welfare of the people, and who is careless. The servants of God we torbade to hunt and wander in the woods with dogs and to keep hawks and falcons. We decreed, that cach year, each priest should give to his bishop at Easter an account of his ministry, reporting on the Catholic faith

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and baptism and on the whole order of his ministry. We decreed that each year each bishop should go carefully through his diocese, to confirm the people and to teach them, examine into and prohibit pagan practices, divinations or drawing of lots, auguries, phylacteries, incantations, and all unclean usages of the Gentiles. We forbade the servants of God to wear showy dress and military cloaks or to use arms.

We decreed that it is binding upon the metropolitan in accordance with the canon law to examine the character of the bishops subordinate to him and their solicitude for their people, of what sort it is; and that he should admonish the bishops, after coming from the synod, to meet the priests and abbots in their own parishes, and to enjoin them to keep the decrees of the synod. And each bishop, if there is anything in his diocese which he has not been able to correct or change, should mention this for correction, in the synod before th= archbishop and all, as after our ordination the Roman Church bound us with an oath that if we saw the clergy or people wandering from the laws of God and could not correct them, we should always faithfully point this out to the Apostolic See and the vicar of Saint Peter for correction. Thus, unless I am mistaken, all the bishops ought to

make known to the metropolitan, anything which they N 2

find it impossible to correct among their people, and he should make it known to the Roman pontiff; and so they will be guiltless of the blood of lost souls.

For the rest, dear brother, equal toil but greater danger hangs over us than over other priests, because as all know the ancient canons enjoin the metropolitan to undertake the care of a whole province, and, to express my fears in a figure, we have undertaken to steer the ship among the waves of a savage sea, though we can neither guide it car fully nor lose it without a sin—because, as some one of the wise says!: ‘If it is dangerous not to guide a ship skilfully amid the waves, how much more dangerous ‘sit to abandon it in the storm, as it struggles with the swelling waves.” Therefore, the Church, which like a great ship, sails over the sea of the world, and is buffeted by the many waves of temptation in this life, must not be abandoned, but steered. For examples in this connection we have the early Fathers Clement and Cornelius and several others in the city of Rome, Cyprian in Carthage, Athanasius in Alexandria, who under pagan emperors steered the ship of Christ, nay His beloved spouse, that is the Church, by teaching, and by struggling, and toiling and suffering even to the shedding of their blood. Truly I

1From the De vita contemplativa of Julianus Pomerius, I. xvi. Migne, Patrologia latina, LIX, 431.

can speak of myself in the words of the Song of Songs: «6 My mother’s children were angry with me, They made me the keeper of the vineyards: But mine own vineyard have I not kept.’”?1_ The vineyard according to Nahum, the prophet of the Lord of Sabaoth, is the house of Israel; now it must be understood to be the Catholic Church. In it, at the command of the Roman pontiff and the request of the rulers of the Franks and Gauls, I undertook to gather and exhort a synod in the hope of restoring the law of Christ. I dug about it, I brought to it a basket of dung, but I did not guard it. When I looked that it should bring forth grapes, it brought forth but wild grapes. According to another prophet : * The labour of the olive shall tail, and the fields shall yield no meat.”’2 But alas! my duty seems to be like that of a dog on the watch, who sees thieves and robbers breaking into and bursting through and pillaging his master’s house, but because he has none to help him in the defence, only complains and grieves. But now, when, as seems just and wise for one placed in such danger, I seek and wish to know your helpiul advice, I recommend liberty of speaking ; I speak, as in the Acts of the Apostles Paul the apostle advised the priests, saying : “* Wherefore I take you to record this day, that I am pure from the

2 Cant. i. 5. 2 ,iabac, iii. 17.

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blood of all men For I have not shunned to declare unto you all the counsel of God. Take heed, therefore, unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers to feed the Church of God, which he hath purchased with his own blood. I preached the Kingdom of God,” said he, ‘as I went about among you: that I might k.cp myself guiltless of the ruin of all men.’’! For the apostle calls a priest of the Church overseer, the prophet calls him watchman, and the Saviour of the world calls him shepherd, and all agree that a teacher who is silent sbout the sins of the people is guilty through his silence cf the blood of the lost souls, Wherefore, a great and terrible necessity forces us to show, in accordance with the words of the apostle, an example to the faithful: that is, unless my judgment errs, the priest must live so justly that from the contrast with his deeds his words may not be idle, and that, while he lives prudently for himself from his own, he may not by his silence be condemned for another’s sin; because for this purpose is one set over the church of Christ, that not only by living well he may instruct others through his example, but also that, by faithful preaching, he may set out before each man’s eyes his sins, and show what punishment awaits the obstinate, what glory the 1 Acts xx. 26-28.

obedient. Because according to the word of God to Ezekiel he, to whom the dispensation of the word is entrusted, may !ive justly, but yet, if he is ashamed or fears to rebuke those who !ive abandoned lives, together with all who perish through his silence, he likewise perishes. And what will it avail him not to be punished for his own sins, who is to be punished for another’s ? The silence of the priest, the Lord speaking to Ezekiel condemns terribly and calls the priest a watchman: and just as the watchman must from a loftier place see farther than all, so the priest ought to be raised higher on the elevation of his merits and to have the grace of greater wisdom, whereby he can instruct the rest of men. “ Therefore hear :he word of my mouth,”’ said the divine voice, “and thou wilt give them warning from me.” ! He means that the priest is to declare what he has learned from divine reading, what God has given him by inspiration, not what human senses fave discovered. ‘ Thou wilt give them warning from me,’’ said He, * from me, not from thyself ; thou wilt speak my words, and wilt not boast of them as thine own, ‘From me,”’ said He, “thou wil: give them warning. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save hi ‘fe;

1 Ezech. iii. 17.

the same wicked man shall die in his iniquity, but his blood will be required at thine hand”! It is as though He said openly: If thou hast not warned him of his sins, and if thou hast not rebuked him, that he turn from his sins and live, both thee who didst not warn and him who through thy silence sinned, I will hand over ¢o eternal fiames. Let us not, therefore, be so stony or iron ot heart, that these words of the Lord do not alarm us. Let us not be so barren of faith, that we should not believe these words ot the Lord ; but let us rouse up and exhort our brethren with the revered words of Saint Peter the apostle : ‘ Be sober, be vigilant ; because your adversary the devil, as a roaring lon, walketh about, seeking whom he may devour ; whom resist, stedtast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world ’’?2 And let us admonish the bishops who are under our synod with the exhortation of Saint Paul the apostle, when he says to Timothy : ‘1 charge thee, theretore, before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing and his Kingdom: preach the word ; be instant in season, out of season, reprove, rebuke, exhort, with all long suffering and doctrine.” 8 For now is the time foretold by the apostle « when they will not 1 Ezech, iii. 18. 21 Peter v, 8, 9. 32 Tim. iv, 3, 2.

endure sound doctrine, but after their own lusts shall they heap to themselves teachers’?! and the rest. Let us, according to the word of the prophet, cry aloud with all our strength, we who announce peace on earth to men of good will. For he cries aloud with all his strength, whom neither fear nor shame hinders trom preaching the word of life. Let us strive, with the aid of the Lord, that we may not be among those false shepherds of the sheep, whom the prophet accuses, saying: ‘ Thus saith the Lord God : Woe be to the sliepherds of Israel, that do feed themseives! Should not the shepherd feed the flock? Ye eat the fat, and ye clothe you with the wool, ye kill them that are ted, but ye feed not the flock The diseased have ye not strengthened, neither have ye hea'ed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost ; but with force and with cruelty have ye ruled them, and they were scattered because there is no shepherd, and they became meat to all the beasts of the field.”’?2 The woe of which the prophet speaks he has fixed for a curse: by the shepherds he signifies the bishops, by the flocks of the Lord, the faithful to be fed. But they feed themselves, because they strive not for the safety of the people, but

1 2 Tim, iv. 3. 2 Ezech, xxxiv. 2-5.

for their own pleasure. The fat and the wool of the sheep of Christ they take with daily offerings cid tithes from the faithful ; and care for the flock of Christ they put to one side. ‘They do not heal with spiritual counsel the man sick in sin; they do not strengthen with priestly aid the man broken by many sufferings; they do not recall the erring one to the way of salvation; they do not seek out with pastoral solicitude the man lost through despair of forgiveness; nor do they defend the afflicted against the violence of the powerful, who rage against them like wild beasts ; and so far from rebuking rich and powerful sinners, they do them honour. So with threats the divine word smites the pride of such, saying: Woe to the prophets of Israel! ”?1_ And again: “ Therefore, O ye shepherds, hear the word of the Lord. Thus saith the Lord God; Behold, I am against the shepherds ; and I will require my flock at their hands, and cause them to cease from feeding the flock ; neither chall the shepherds teed themselves any more.” Whai is this but to say: The shepherds who feed themselves and not the flock, I will thrust down from their high dignity, among the outcast and the accursed! At all this who will not tremble, unless it be one who believes not in the future ? Everything which God wished to have observed He has so clearly fixed

1 Ezech, xxxiv. 2, 9, 10.

and established with the authority of His name, that it would be easier to despise His words—and to say this is itself a sin—than to lie and declare that we did not understand things so clear and divine. When we hear; * Thus saith the Lord,” who can believe that what God says will not be, unless it be one who believes not in God? With the thought of these things and things like unto them | am terrified, and “teartulness and trembling are come upon me, and horror ot my sins hath all but overwhelmed me; ’’! and gladly should I have abandoned the helm of the Church once taken up, had I been able to do so or could I have found examples, eithe- trom the Fathers or the ‘oly Scriptures to approve such a course.

Wherefore, my beloved brother, since all these things are so, and truth can be sorely tried but neither conquered nor deceived, let our wearied minds take retuge in Him, who says, through the mouth ot Solomon: *'I'rust in the Lord with all thine heart, and Jean not unto thine own understanjing. In all thy ways acknowledge Him, and He shall direct thy paths.”’2 And elsewhere: “ The name of the Lord isa strong tower ; the righteous runneth into it, a d is safe.”8 Let us stand fast in justice, and prepare our souls against temptation, that we may have the support of God and may say to him: “ Lord, Thou hast been our dwelling place in all generations.” Let us put our

1 Ps. iv. 6. 2Prov. iii. 5,6. %Prov, xviii, 10. 4 Ps. xc, 1.

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trust in Him, who hath put the burden upon us. What we cannot carry ourselves, let us carry through Him who is Omnipotent, and says: “For my yoke 1s easy, and my burden is light”! Let us stand fast in battle in the day of the Lord because the “days of tribulation and hardship ”’ have come upon us. Let us die, it God wills it, for the sacred laws ot our fathers, that with them we may deserve to win an eternal heritage. Let us not be dumb dogs nor silent watchmen, nor hirelings who flee betore the wolf, but zealous shepherds, watching over the flock of Christ, preaching the whole counsel ot Christ, to high and low, to rich and poor, and to all ranks or ages, so tar as God gives us strength, in season, out of season, as Saint Gregory has described it in his Pastoral Care. Wherefore, I do not conceal from your love that all the servants of God, who, either in the study of the Scriptures or in the fear of God are here most approved, feel that it would be for the welfare and the fair name and pure character of your Church, and would serve to conceal the disgrace, if your synod and rulers were to forbid to matrons and veiled women the journey to Rome, and the frequent halts which they make on the way thither and on the return. For the most part they perish, few remaining pure. There are tew cities in Lombardy 1 Matt. xi, 30.

or in France or in Gaul, in which there is not an aduleress or a harlot of Enylish race: which is a scandal and disgrace to your whole Church.

And this too, that a layman, be he emperor or king, or one of the pretects or counts, relying on the secular power, should seize for himself a monastery from the power of the bishop or the abbot or the abbess, and begin to rule in the abbot’s stead, and have under him monks and take into his pussession the money, which was gathered by the blood of Christ, such a man the Fathers of old called a piunderer, a man of sacrilege, a murderer of the poor, and a wolf of the devil entering into the fold of Christ, to be punished before the tribunal of Christ with the heaviest fetters of anathema. Cvncerning such remember the words of Saint Paul the apostle to Timothy : ‘Charge them that are rich in this worid that they be not high-minded, | or trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.’’! With such men, living or dead, it they do not receive the warning of the Church, for they are heathen men and publicans, the Church of God can have naught to do. In their ears let us both—for they are found here and there alike—sound the trumpet of the Lord, that by our silence we may not be condemned.

1 Tim, vi. 37.

Seek by every means to check the luxury of dress which is excessive and hateful to God. Because these ornaments upon clothing—such their wearers think them to be though they are a disgrace in the eyes of others— the wide stripes and scarlet borders, are sent by Antichrist and prepare tor his coming: through his ministers he crattily introduces within the gates of the monasteries the licence of youths clad in purple garments, lust, unholy intercourse, indifference to reading and prayer, and the ruin of souls. These garments, betraying a nakedness ot soul, display in themselves signs of arrogance and pride and wantonness and vanity, concerning which the wise man says: ‘* Pride and arrogancy, and the evil wv and the double tongue and froward mouth do [| hinte.”’}

In your parishes, it is said, the evil of drunkenness has greatly increased so that some bishops, so far from checking it, themselves become intoxicated through excess of drink, and, by offering cups unduly large, force others to drunkenness. This beyond doubt, is a crime for any servant of God to commit, or to have committed ; and the canons of our Fathers bid us remove or degrade a drunken bishop or priest, and the Truth itself says: ** And take heed to yourselves, lest your hearts be over charged with surfeiting and drunkenness.’”’ 2 And | aul the apostle :

1 Prov. viii, 13. 2 Lue. xxi. 34.

**And be not drunk with wine, wherein is excess.” ! And Isaiah, the prophet: ‘Woe unto them that are powerful to drink wine, and men of strength to mingle strorg drink.” 2 This evil indeed is peculiar to the heathen and to our race. For neither the ranks, nor the Gauls, nor the Lombards, nor the R>mans, nor the Greeks have it, Let us crush out this sin, it we can, by decrees of our synods and by the ban of the Scriptures ; if we cannot, let us by shunning and forbidding it wash our souls clean of the blood of the damned.

Concerning the violent enslavement of monks for royal works and buildings, which in the whole Christian world has never been heard of, save only among the race of the

English, the priests of God must not be silent nor give consent thereto. Such an abuse was unheard of in past ages.

May the hand of God guard you. beloved and honoured brother, unharmed against all adversities, while you intercede for us.

1 Eph. v. 18, 2 Isai. v. 22.

Team’ ake asda diinimeenitihe atime cinieeiliama Sc rT" cali cae cleanin aiiaeeeaei

79 XLII

Some one requests Andhune to send him clothing from Friesland. He asks whether Boniface has repaired to the synod of Pippin or to Drogo. The end of 747.

To the father Andhune, most beloved in Christ, bound by the tie of affection, greetings from the heart.

Why hast thou not sent the clothing, which thou shouldst have sent from the province of the Frisians? Now in the name of God the Almighty have it come at once. Tell us something about our bishop: whether he has gone to the synod held by the ruler of the Western provinces ! or to the son of Carlumann.? Answer us by letter. Send back quickly this messenger, Hartleih by name. I pray thee, master, to make his stay there and his journey hither easy for him.

Farewell, O flower of the church. And pray for us, as we do for you, that the peace of Christ may abide in us.

Amen.

1 Pippin, afterwards king.

2 Drogo, who succeeded upon Carlomann’s retirement but played no conspicuous part.

SAINT BONIFACE

99 XLIV

Boniface commends to the priest Denehard, Athalbere, a slave, about to marry. 732-755.

Boniface, servant of the servants of God, to Denehard,

priest, greetings in Christ. I bid thee, beloved, with regard to this slave Athalhere,

if any need befalls him in this case, to aid him as thou shouldst a free man, and to speak for him to his friends as for a free man, not a slave. I have sanctioned this since he is arranging to take a wife; that he may have no fears because he is a slave.

Farewell in Christ.

Sid ee ee ra 1 seer sentra Si A RST HEP FSI Fe ES ee EERIE RIOR. caper REIMER. stan

46 XLV

Boniface urges all the English to pray for the conversion of the Saxons to the faith of Christ. About 737.

To all the reverend bishops, venerable priests, deacons, canons, clerry, the abbots and abbesses, placed over the true flock of Christ, to the monks humble and submissive before God, to the virgins consecrated and devoted to God and all the consecrated handmaidens of Christ, and in general to all God-fearing Catholics, sprung from the English race, Boniface, or Wynfrith, an offshoot of the same stock, legate in Germany of the universal Church and servant of the Apostolic See, appointed archbishop without the claim of merit, greetings of the most humble affection and most sincere love in Christ.

We beseech your parental clemency with most earnest entreaties, that you should deign to remember our weakness in your prayers, in order that we may be delivered from the snares of Satan, the fowler, and from malicious and evil men and “that the word of God may have free course and be glorified ;””} and we beg that with your holy

1 'lhess. iii. 10.

prayers you should seek to obtain that our Lord and God Jesus Christ, ** who will have all men to be saved and to come unto the knowledge of God,”! may turn to the Catholic faith the hearts of the pagan Saxons, and that they may escape from the snares of the devil, by which they are held bound, and be united with the sons of Mother Church. Have pity on them because even they themselves are wont to say “¢ We are of one blood and one bone,”’ remembering that the way of the whole earth draws near, and that no one in hell will confess the Lord nor will death praise Him ; and the way of the whole earth draws near. And know that for this request I have obtained the consent and approval and benediction of two Roman pontiffs. Act now upon this our appeal, so that your reward in the heavenly court of the angels may shine and increase.

May the Creator Omnipotent keep forever the unity and bond of your love strong and effectual in Christ.

1 y Tim, i, 4.

a

47 XLVI Torhthelm, Bishop of Leicester, replies to boriface. He

expresses pleasure at his efforts to have the Saxons brought to

the faith of Christ. He sends a gift. 737-741.

To Archbishop Boniface, also called Wynfrith, my sweet and true master, abounding in love and above all in the grace of Gud, discharging the duties of hi: >astoral office always in Christ, Torhthelm, bishop, servant of the servants of God, greetings in the Lord.

We have received your grace’s welcome letter, and on reading it again, we see the pious devotion and the burning love which you have for a holy life; how, protected by God’s right hand, you meditate night and day, that the hearts of the pagan Saxons may be turned to the Catholic and Apostolic faith for the redemption of your soul. On hearing these pleasant tidings who would not be glad? Who would not exult and rejoice in these efforts, whereby our people may be brought to believe in Christ the Omnipotent God? With the bearer of your letter I send across to you, a gift, small indeed, byt a pledge of great love, and assure you also that everything which you

deigned to ask of us we have very willingly undertaken ; that is to say, you are constantly remembered ir. holy masses and in daily prayers. So do we, cons-ious of our weakness, desire and earnestly pray that, as you surpass us in merit you should thereby the more faithfully render this same service on our behalf. Let your grace hasten to gather in and dedicate a new people to Christ. For truly you have as protector the Saviour of the human race, our Lord Jesus Christ. We send you greetings of brotherly love and earnestly entreat the divine mercy, which deigns to aid you and all yours in all good works, that you may reign with Christ in the world to come.

UII XLVII

Cuthbert, Archbishop of canterbury,! writes to Lul and his companions of the death of Boniface. The day of the martyrdom will be observed in England. The writer recommends mutual prayers and imitation of Boniface. The end of

755+

To my reverend brother Lul, dear in the love or Christ, my fellow-bishop, and to the fellow-bishops working with thee and the priests of God, whose names should be written in the book of life, Cuthbert, servant of the servants of God, with the other fellow-priests of Christ and presbyters and abbots, greetings of eternal happiness and peace in the Lord.

We declare, beloved, with hearts pure in the sight of God and His chosen angels, that whenever we hear from the bearers of news that your love has made an advance towards greater peace and happiness, and progress in Christ for our holy religion, and has gathered through the conversion of others the abundant fruit of your holy preaching, rejoicing thereat and praying still more

1 Archbishop of Canterbury from 740 to 762.

earnestly for you, we gladly return thanks to God the bestower of all good things. But when we are told of any injury done to your church, or any loss inflicted upon it, grief and sadness distress us; just as we share your joy in Christ, so do we mourn for Christ’s sake over your adversities. For never can be obliterated from our memory the diverse and unceasing tribulations and sufferings which we in our hearts, but you with our father beloved of God, the martyr Boniface, of holy memory, out of love for your eternal country, long endured among persecuting pagans and leaders of heresy and schism on such a dangerous and barbarous mission; and now when in the agony of martyrdom he has departed gloriously and happily with his companions to the everlasting rest of his heavenly home, you, the survivors of such men, move, perchance amidst diverse temptations, with the more danger and difficulty, that you are deprived for the present of such a father and teacher.

Though the bitterness of this grief tears our hearts, yet a certain new and strong delight comes often to our minds to sweeten and assuage the sorrow. The more frequently we reflect thereon, the more joyously we thank the admirable, nay the ineffable goodness of God, that the race of the English settled in Britain deserved to send forth from itself openly before the eyes of all to spiritual

;

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agonies such a famous investigator of the divine books, and such a splendid soldier of Christ, together with many well-trained and instructed disciples,—through the grace of the omnipotent God,—to the safety of many souls: that as leader and standard-bearer, going before, and with God’s help, bravely overcoming opposition, through the impulse of his holy preaching, and the example of piety and goodness he might happily lead fierce nations far and wide, wandering long in by-paths, from the broad and deep pit of eternal perdition to the bright streets of the heavenly city. What has really been accomplished the outcome of events proclaims more splendidly than words, especially in those places which no teacher before him sought to visit for the purpose of preaching. Wherefore, after the choice and the number of the apostles, a mystery unequalled in the whole world, and the ministry of other disciples of Christ who preached the gospel at that time, we lovingly place this man among the splendid and glorious doctors of the orthodox faith, and praise and venerate him.

Accordingly, in our general synod—where we also conferred fully upon other things of which we can inform you only briefly—we determined to fix the day when he and the band with him suffered martyrdom, and to celebrate it with a solemn yearly feast, We seek him especially as

our patron along with blessed Gregory and Augustine ; we are indeed assured of having him for such before Christ our Lord, whom he always loved during his life, and whom, as by the favour of Christ he deserved, in death he gloriously exalted.

Moreover, as we have said above, we confess that we are always ready whenever and under whatever circumstances we can, to relieve and console with paternal words and brotherly comfort your own anxious watch and care and the flock of the servants of God under your charge, now that your strength has been diminished by the loss of the father of the family. Wherefore, to confirm the love which our hearts feel towards you, let us employ the words and sentiments of the apostle, saying with him: «¢ Grace be unto you and peace. We give thanks to God always for you all, making mention of you in our prayers: remembering without ceasing your work of faith and labour of love and patience of hope in our Lord Jesus Christ, in the sight of God and our Father.”! We think it necessary to renew the mutual arrangement which was established by several letters and faithful messengers during the lifetime of Boniface of revered memory: that for ourselves and our associates, living or dead, mutual appeals and prayers and masses should be offered to the

1 y Thess. i. 1-3.

Living God, the Judge of all, according to the warning ot the apostle: ‘Pray for one another, that ye may be healed,’’! and the rest. For in this way, as we are assured, we shall satisfy the divine clemency, offering it the pure libation of our prayers: thus in adversity we shall find it ready to assist us. When by His own promise the help of the Lord is at hand, all opposition from the ill-disposed must give way. He Himself has said: * If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.’’?

This we judge must be undertaken more earnestly and with prudent watchfulness, because by the prophecy of the apostle * perilous times shall come,” ® and the rest to the end of the letter. There is no need of writing to you of calamities and attacks from without, such as, I thing, you have often suffered, persecutions and plunder and hatred and scandals and such like. But behold how in most places the position of the Christian religion is weakened, since ecclesiastical order is disturbed both within and without, and evil sects with new ways of life have sprung up almost everywhere. Nor is it to be wondered at that, when the decrees of the early Fathers have been neglected and the

1 Acts v. 16. 2 Matt. xviii. 19. 3 2 Tim. iii. 1.

laws of the Church abandoned, many, according to their own invention, believe and declare and perform what is evil and injurious to the safety of mny, as was pointed out in the past year by a man of great authority. In the face of these things what ought we to do, but demand without ceasing the aid of the holy apostles and martyrs of Christ and the venerable leaders of the Church of God, that in the work which we have been called and appointed to do, the grace of Christ may make us persevere with constant watchfulness, and that we may be not rejected but accepted, not languid but active, and may not scatter but gather, whomever we can to the fellowship of the Christian faith in the unity of the religious life? Thereby our ministry, our care and toil will avail to the praise and glory of the Omnipotent God, so that with those good servants who are pleasing to God we may deserve at length to hear: ‘* Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily. I say unto you that He shall make him ruler over all His goods.” }

Hence, let us frequently, for the sake of the example, call to mind in what manner and with what zeal our illustrious master of honoured memory, the holy martyr Boniface, toiled in the teaching of God, what dangers

1 Matt. xxiv. 46, 47.

and difficulties for the love of Christ and the gain of souls, he bore cheerfully to his very death. And since he has now become the companion of the Omnipotent, your wisdom should carefully take thought how you should correspond with his admonitions, and follow vigorously the example of his goodness. For he, since he has become the companion of Him whom he loved before all else, will be able to obtain the greater favours from Him. Wherefore, if any of those subject to him, over whom the divine dispensation once placed him as master, dissent from his spiritual teachings and withdraw into evil ways of life, he who could have been their defender before the Eternal Judge, becomes rather their accuser, and with the Judge Himself, demands the more strictly an account from them. But, on the contrary, those who follow the rule of his holy precepts and teachi.,, may ve certain of having, both living and dead, in prayer and the mass, as we have said above, eternal communion with the Roman and Apostolic Church, by which he was appointed their legate and instructor, and with all of us; that is, if to the last end, they are willing, for the sake of God and their eternal reward humbly and lovingly to obey you, their teachers and guides to salvation, and never fall away like unbelievers and hypocrites, but make progress always like well-disposed pupils, and adhere faithfully to the leaders

of their ministry in Christ until they are called by God to their reward and the glory of the heavenly kingdom.

These words of greeting we have addressed to your holiness, not that you are ignorant or need guidance from our ignorance, but for the sake of our mutual love and intercourse: we beg and entreat by the Omnipotent God and His Son, Jesus Christ, and the coming and the kingdom of Christ, that you all, beloved, together with those subject to you in Christ, may be faithful helpers one of another and co-labourers of one mind against all the enemies of the orthodox faith and heretics and schismatics and those of evil life, for thereby you will be worthy of love and praise from all good men and will be acceptable and dear to the Omnipotent God. And thus, together with the holy father himself, your predecessor, of whom we have spoken, you will deserve, each of you in the future to hear frora Christ, the Judge of all, the glad words: * Well done, thou good and faithful servant : thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” 1} Amen.

May the Omnipotent God long deign to keep you all safe in holy love and fear of Him, beloved brothers and sons.

Archbishop Cuthbert to his fellow bishop Lul.

1 Matt. xxv. of.

112 XLVII!

Milret, Bishop of Worcester,’ writes to Bishop Lul concerning the death of Boniface and the love to be preserved between them. The end of 755-

To the dear lord, beloved in Christ, Bishop Lul, Milret, servant of the servants of God.

After I departed sadly and unwillingly from thy presence and the bodily sight of that holy pastor and blessed father, Boniface, through many chances and diverse hazards,? we came, by your kindly prayers, to the land of our birth; there before the circle of the year had run, the mournful news was borne to us that the blessed father had departed from, the prison-house of the flesh to the realms above, if it is right to call this a sad thing, that we have deserved to send before us to the kingdom of heaven such a patron, through whose holy intercession we trust, nay feel assured, that we are by God’s help supported. And though we have mourned

1 Bishop of Worcester from 743 to 775. 2 Cp, Aeneid 1. 204,

with many bitter tears the loss of this solace to our present life, rex the thovght of him, who, by shedding his blood, has een consecra'cd a martyr for Christ, and, his noble work <onsummat d by his holy agony, and his glorious end accomplisicd, is now the glory and support! of all those sprung from this land, soothes and calms our sorrowing hearts with a joy greater than the sorrow. We grieve for our own lot, remaining in the vale of tears, in this life full of temptations, but he, when with great efforts he had finished his labours abroad, came, a martyr of Christ, to a glorious death, and on behalf of us sinners, if the goodness of God allows, a faithful intercessor, dwells with Christ in the heavenly Jerusalem amidst the joys of the heavenly city, sharing the happy fortune of its holy citizens. So much concerning our beloved father. That thou shouldst inform me of his noble life and glorious end I do most earnestly desire.

One thing more it occurs to me to say of our fraternal union: with heartfelt prayers I beseech thy sweet love, and beg as if in reality prostrate before thy feet, that thou shouldst store up in thy heart with a remembrance, not transitory but enduring, the brotherly affection which our common father Boniface, of blessed memory, the love of Christ assenting, made firm between us with holy words

1 Cp, Horace, Odes, I], 17, 34.

208 THE ENGLISH CORRES"ONDENCE

and kindly counsel. I know beyond a doubt that it will greatly benefit both thee and me if we endeavour to follow the precepts of such a noble teacher. Mayst thou not grow weary, beloved pastor, of instructing me, least in merit of all thy brethren, out of fraternal love, of fortifying me with holy precepts and strengthening me with gracious prayers. In return I declare and faithfully promise that I will gladly follow your honest commands in everything according to my strength: and so long as the soul governs these limbs and the breath of life dwells in these mortal memters,! I call God to witness that I shall preserve a faithful friendship and unbroken love with thee: and with all the strength of my heart I desire that through the favour of Christ, what was written may be fulfilled : «* But they had all things common.” ? All this, which we have briefly set down, I have asked the bearer of this letter, if the Omnipotent God grants him a safe journey, to indicate to thee more fully in words. We have sent also some small gifts, which we would have you accept with the same love, with which, God be our witness, we have sent them.

May Christ graciously keep you while you intercede for our offences.

1 Cf. Aeneid, IV. p. 335. 2 Acts iv. 32.

The book of Porphyrius on metre! 1 did not send, because Bishop Gutbert has neglected to return it.

Emmanuel. The letter of Bishop Milret to Bishop Lul.

1 Reading Porphyri merit for the pyrpyri metri of the manuscripts,

q it

AEBBE, 110 Aedilwald, 38 fElbwald, 152 FEthelbaid, 139,

Ethelbert, 154

Aldhelm, 38, 103

Aldhere, 143

Aldred, 105

Andhune, 192

Athalhere, 193

Augustine, of Canterbury, 72,

Augustine, of

158, 160,

Hippo, 124,

Bede, 136, 140, 141

Berhtwald, 71

Bertheri, 67

Boniface, 41, 42, 47) 49) 515 56, 57, 61, 68, 71, 74, 76, 78, 90, 92, 93,94, 100, 105, 106, 110, 112, 114, 115, 121, 130, 132, 135, 138, 141, 143, 145,147,149, 152, 154, 158; 160, 173, 176, 1y2, 193, 194,

196, 199, 206

INDEX TO THE LETTERS

Bugga, 49, 68, 132, 154 Burgundy, 167

Cenae, 93

Ceola, 109, 158 Ceolred, 86, 169 Cuthbert, 176, 198 Cyneberht, 176 Cynehilda, 149

Daniel, 47, 51, 325, 121, 145 Dealwin, 103

Denehard, 193

Denewald, 67, 103

Drogo, 192

Duddo, 76

Dynne, 110

Eadburga, 78, 90, 92, 108, 111,

Eangyth, 61

Egbert, 135, 138

Egburg, 57

England, the English, 99, 167, 174, 189, 191, 194, 199

Eoba, 90

Eobo, 145

Ercnwald, 146 Ethelhun, 156

France, the Franks, 75, 116, 117, 118, 136, 167, 181, 19!

Germany, the Germans, 7!, 74, 79, 92, 117, 143

Greeks, 163, 191

Gregory I, Pope, the Great, 72 73> 140, 168, 188, 201

Gregory II, Pope, 118

Gundwin, 107

Gutbert, 209

Heaburg, 61 Herefrith, 173 Hesse, 113 Hildelida, 78 Huetberht, 141

Ingalice, 104 Ingeld, 114 Innocent, Pope, 124 taly, 69, 167

Jerome, 125

Lioba, 106, 110, 112 Lombards, the, 191

Lul, 94, 98, 103, 145 106, 108, 149, 198, 206

INDEX

Richard Clay & Sons, Limited, London and Bungay.

Milburga, 78 Milret, 206

Nithard, 42 Nothelm, 71

Oshere, 57 Osred, 169

Papacy, the, 49, 195 Pehthelm, 74 Pippin, 192 Provence, 167

Rathbod, 49 . Rome, the Romans, 58, 65, 72, 779 95s 154) 178, 188, 191

Saracens, the, 69, 167 Saxons, the, 113, 165, 194,

Sigebald, 145 Spain, 167

Tecla, 149 Tetta, 114 Torhthat, 112 Torhthelm, 196

Wale, 65

Wends, 166 Wethburg, 58, 69 Wiehtberht, 113 Winbert, 118