THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN DEDUCED BY AGES, OR CENTENARIES FROM THE NATIVITY OF OUR SAVIOUR, UNTO the happy Conversion of the Saxons, in the seventh hundred year; whereby is manifestly declared a continual Succession of the true Catholic Religion, which at this day is professed & taught in, and by the Roman Church. WRITTEN BY RICHARD BROUGHTON. THE FIRST TOME. CONTAINING THE FOUR HUNDRED FIRST YEARS. TO WHICH ARE ANNECTED FOR THE GREATER Benefit of the Reader ample Indices after the Preface, both of the Authors out of which this History hath b●ne collected, and of the Chapters; and at the end of this Tome a copious Index of the Special, and particular matters contained in these four hundred of years. Remember the old days, think upon every generation: ask thy Father, and he will declare to thee: thy elders, and they will tell thee. Deut. 32. v. 7. DO FLAMMA ESSE SWM FLAMMA DAT ESSE MEUM printer's device of Mark Wyon AT DOUAI, By the Widow of MARK WYON, at the sign of 〈…〉 M. DC. XXXIII. TO THE MOST ILLUSTRIOUS, RIGHT HONOURABLE, AND VIRTUOUS LADIES, THE LADY CATHERINE DUCHESS, AND DOWAGER OF BUCKINGHAM, SOLE DAUGHTER AND HEIR TO THE RIGHT HONOURABLE FRANCIS LATE EARL OF RUTLAND, AND THE LADY CECILIE COUNTESS, AND DOWAGER OF RUTLAND. DEEM it not I beseech you (MOST ILLUSTRIOUS NOBLE LADIES) any the jest disparagement to your NOBILITIES, or blemish to your VERTVES, that your humble servant, and Secretary, hath presumed to join you, within the narrow straits, and precincts of one, and that so short an Epistle, whom both terrene Dignities and heavenly Blessings have so happily united in one most Noble STOCK and LINEAGE. He is not ignorant that the SPLENDOUR of a DUCHESS cannot commonly be paralleled by the DIGNITY and TITLE of a COUNTESS: yet when he considereth the RENOWN of a COUNTESS descended from most ancient and Noble Families, Daughter to the Noble, and by Name and Descent most ancient S. john Tufton of Tufton, and before she was wife to her most Noble Father, wife to the noble heir of the great and ancient L. Hungerford should any whitt eclipse, shadow, or obscure the RADIANT BEAMS of a DUCHESS▪ but rather by adding Splendour to Splendour, make both more GLORIOUS and RESPLENDENT. Moreover he apprehendeth a mutual and long AFFECTION even from the young years of the one betwixt MOTHER and DAUGHTER, as also the united hearts of WIFE and DAUGHTER, both embracing the most Noble Earl of Rutland of famous Memory, the one with the LOVE of a WIFE towards her HUSBAND, the other with the AFFECTION of a DAUGHTER to her dear FATHER: Whose LOVE to requite, he with his own hands styled your GRACE, his DEAR DAUGHTER; and your HONOUR, his DEAR WIFE of whom he further gave his most ample Testimony and in these words: I WILL SAYE THAT THERE WAS NEVER MAN HAD A MORE LOVING AND VIRTUOUS WIFE THAN SHE HATH BEEN TO ME. And as your LOVE hath been GREAT to this most honourable Earl, who was Discreet in his words, Prudent and just in all his Actions, Charitable to the Poor, Affable to all, Faithful to his Country, Gracious to his Sovereign, Constant in his Faith and Religion, most beloved and honoured of all; and then whom no Noble man of England was more affected, or more Generally honoured in his life, or more Bewailed and lamented after his death; So your VERTVES do shine in this world with a most resplendent LIGHT, and are the DIAMONDS and PEARLS which adorn the RING of your Ancient NOBILITY. And these his, and your Heroical VERTVES, being grounded on the ROCK of a true FAITH, as they have made the Earl, so they will make you CONSTANT SUPPORTERS of holy CATHOLIC RELIGION; These being fixed to the ANCHOR of HOPE, as they have guided him, so will they direct you to the quiet HAVEN of eternal FELICITY. Yea it is verily to be hoped that he by these VERTVES, is there already arrived, whilst the one of you like a PHAROS, and the other like the CYNOSURE with the FLAMES of CHARITY, do give LIGHT unto others, in this time of DARKNESS. Wherefore (MOST VIRTUOUS LADIES) to whom after the most Noble Earl (to whom this WORK was first designed, and for whom before his death it was set on the PRESS) can I more worthily dedicate these, CENTURIES OF OUR ECCLESIASTICAL HISTORY, then to these, in whom the Noble Earl still in renown SURVIVES? If you esteem NOBILITY joined with SANCTITY, behold here LUCIUS, HELENA, and CONSTANTINE, three great SAINTS, three great PRINCES, and all great PROMOTORS and ESTABLISHERS of the RELIGION, which you embrace. If you take pleasure to see the DAMASK ROSES of MARTYRDOM, here is an ALBAN our PROTOMARTYR, here is an AMPHIBALUS with many more, all stout and valiant CHAMPIONS, Who have sealed the TRVETH of our FAITH with there dearest BLOOD: They all were once PILGRIMS in this VALE of TEARS, as you both now are, but now they are glorious COURTIERS in the Triumphant HIERARCHY. If you follow their STEPS, and imitate their VERTVES and CONSTANCY in FAITH, you may have great CONFIDENCE to be Partakers of the like GLORY: and in the mean time, your NAMES being prefixed before their HEROICAL ACTIONS, may impetrate their PATRONAGE in all your corporal and Spiritual NECESSITIES; and I shall pray to THEM, and to all the SAINTS, and by THEM to the SAINT of SAINTS to bestow on you here all TEMPORAL, and in HEAVEN all ETERNAL FELICITY. MADAMS YOUR GRACES AND YOUR HONOUR'S Most humble and devoted Servant R. B. THE PREFACE TO THE READER. AMONG all Writers, things written, or to be written whatsoever, none have been, or can be in any time, or place, or by any person more useful, or necessary than such, as have truly written, been or shall be written of the true office and duty of all men, of all Estates and conditions to God, and his highest ruling Powers; this being the chiefest end of all men in this world to do and perform suc● duty. This is the end of all good Laws and Lawemakers. Histories, and Historians, divine, and humane, to give and leave direction both in present, and to Posterity to all men, how to live in duty to heavenly and terrene Authority. And to take the word History, Historia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the most true and proper sense, meanind and etymology, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spectare vel cognoscere, to behold or know what they writ. The holy Prophets, Apostles, Evangelists, and other holy Writers of holy Scriptures, beholding and most certainly knowing of God, by divine revelation what they committed to writing, are most properly and truly the best Historians, and their Writings most properly best and truest Histories: and next to them the true Narration or History of their Traditions, and holy doctrine and teachings which were most true and certain, taken from the most ancient and approved Antiquities, Antiquaries and Registers of those things where they were performed, And in times and places of Controversies, Contentions & Questions about Religion, no History, Narration, or Exposition, as History signifieth of Ecclesiastical affairs, can be more requisite, or necessary to know, and truly find true Religion, to receive and profess it. Wherefore seeing all true Christians confess, and agree, that this holy Law, Religion, Religation, and Duty was truly taught by Christ, and his holy Apostles, and Disciples, and, as in many other Kingdoms, and Countries, so in this Noble Kingdom of great Britain, by his greatest Apostles, and Disciples, S. Peter, S. Paul, S. joseph of Aramathia that buried Christ, and others then, and after most holy and learned true Apostolic men: and nothing is more common, and frequent in the mouths, and penns of the learned then that the Britan's receiving this most true and holy Religion, never left, lost, changed or altered it, not when they left, or lost the greatest part of their Country in the six hundred years of Christ, nor long after; And all Writers agree, that never any Heresy except the Pelagian, of which it was happily freed by our renowned Apostles and Prelates S. German, S. Lupus, S. Severus and S. David, took root in Britain for a long time after. By which we are assured by all accounts, that the Church of Britain enjoyed many glorious Apostles, Apostolic Saints and others, teaching, preaching, and professing with the Church and Christians here the most holy and undoubted true Religion of Christ in all Articles, both now questioned and others, as all our Rulers spiritual and temporal, Kings and Subjects, Britan's and Saxons did, thereby giving and duly to this renowned, and greatest Island, the name and Title of the most Noble and Holy first Christian Kingdom in the world. To renew and illustre whose honour and glory, therein (lately too much by some obscured) and show the way of truth to all that be now wand'ring in error, and want direction, to know the holy true Religion of those happy times in this Nation, that if they will not be wilfully erring and ignorant, they may easily and plainly know it, and securely embrace and profess it, as their holy, and Religious Ancestors and Predecessors did. This duty hath chiefly called upon me to write this Ecclesiastical History, of our Noble Britain, deducing it from the Nativity of our blessed Saviour Christ jesus until the happy, full Conversion of our Ancestors the Saxons in the seventh hundred year, after which time our Ecclesiastical Histories are plain and perfect, not needing helps, or Additions. And this which I have taken in hand, especially the first 600. years, are the most difficulty Work Britain had to be performed in this kind, most or many of the Antiquities and Monuments of those times by many outrages of enemies to those holy days, parsons, and proceed, destroyed, consumed, concealed, suppressed, defaced, or abused, and those that from many difficulties, and dangers be still preserved, are not without great favour, labour, diligence and cost to poor Students, especially catholics to be obtained. Yet I a poor Catholic Student in holy learning from my young years, unto my now old Age, may boldly confess, which this History itself will prove, that I have seen, & diligently perused the most & best Monuments, and Antiquities extant, or their true Copies, which I could learn of, know and procure, requisite and useful for such a Work, and therefore at the entreaty and desire of diverse my learned friends, having better opinion of my studies and reading, than I dare affirm of myself, have taken this great charge in hand, and wholly performed and ended it, written in our English tongue, because principally of England, and to English men. FINIS. AVTHOR ad Lectorem. STEWKLIA, me paruum genuisti magna: parentes Quâm faelix, antiqua magis, BROUGHTONIA Turris. Hunc LANCASTRA locum tenet, HUNTINGTONA priorem, Quo cum Matre Pater sub saxo condituruno. Quos sociat Tumulus, socient & caelica Regna, RICHARDUMQVE, sua reliqua cum prole perennes. Qui legis haec, relegens (te supplex oro) preceris. THE INDEX OF THE CHAPTERS OF THE FIRST TOME. THE FIRST AGE. THE FIRST CHAPTER. TReating generally of the Nativity of Christ, in the time of Augustus' Emperor of Rome, and Kymbelnie King of Britain: And how it came to the knowledge of the Britan's. pag. 1. Chapt. ij. Contcining divers particular wonderful things, (at, or about the time of the Birth of Christ) at Rome; or in other places which came thither by true relation; by means whereof our Britan's at Rome, and they in Britain from them, took soon notice of his Nativity. 3 Chap. iij. Of diverse particular motives, preparations, and dispositions at home, for the inhabitants of Britain, to learn out, know, and embrace the Nativity, and Religion of Christ. 9 Chap. iiij. Of the time of the Empeperour Tiberius. 12 Chap. v. Further continuing the extraordinary preaching and revealing of Christ at Rome, by means whereof among many others, diverse Britan's were connerted in the days of Tiberius. 18 Chap. vj. That S. james the Apostle, who is commonly said to have preached in Spain in this time, did not preach in Ireland, as some writ: yet his preaching to the jews in Spain might prepare the way for the spiritual good of some in Britain, although none of them conucrted by him. 25 Chap. seven. Of the time of Caius Caligula, Emperor; and some Christian Britan's of this nation, probably both at Rome, and in Britain in his days. 30. Chap. viii. Of the time of Cla●dius, and how by our Protestants testimony one of the twelve Apostles then preached in Britain. 36 Chap. ix. Wherein is proved by Protestant Antiquaries, that among the three Apostles S. Peter, S. Paul, and S. Simon Zelotes which are thought by any Antiquaries to have preached hear in Britain, it was not S. Paul, which first preached hear, but S. Peter. 40. Chap. x. How S. Simon Zelotes never Preached in this our Britain, ●uen by the best testimony of Protestants, and others: nor any Simon an Apostle, but S. Simon Peter; and perhaps S. Simon Leprosus, or S. Nathantel, by by some called S. Simon. 43 Chap. xj. Wherein divers Protestants incline to think S. Peter preached here in Britain, before his com●ing to Rome: and what probability that opinion hath. 49 Chap. xii. Wherein is showed, to be the most probable opinion, that S. Peter at his first coming to Rome, was received thereby Britan's of this Nation: and who probably they were. 54 Chap. xiii. Making manifest unto us: how, and whom in particular, S. Peter the Apostle sent from Rome unto us: and so consequently into this kingdom of Britain also, so known and renowned then, among the Nations of the western world. 63 Chap. xiv. Wherein is proved by many Arguments, Authorities, and Antiquaries both Catholics and Protetansts, that S. Peter the Apostle parsonally preached, and founded Christian Religion in this kingdom. 68 Chap. xv. Wherein is both Answer Made to Protestant objections against S. Peter's preaching in Britain, by the Protestants themselves, and their own Authors; and by the same confirmed, that S. Peter preached in in this kingdom. 80 Chap. xuj. Wherein is set down both by Protestants, and others, when S. Peter preached in Britain: if not before his coming to Rome, yet after●a●d both in the days of Claudi●s, and N●ro. 85 Chap. xvij. Wherein is proved, by the best ●ngli●h Protestant writers, their B●●h●●s, and others, that S. Peter founding the Church of Britain, ordained in it, Archbishops, Bishops and Priests. 90 Chap. xviij. Wherein are set down by warrant of Protestants, and other Authorities the names in particular of the first Archbishop, and diverse Bishops of, or in Britain, in this time by S. Peter's Ordination. 92 Chap. nineteen. Of diverse Christian Churches, or Oratory's, such as the state of things then allowed, erected, and founded in Britain, in the time of saint Peter's preaching here. 100 Chap. xx. Wherein for the better decerning of truly consecrated Bishops, so many Ecclesiastical matters depending there upon, is showed by the Antiquities how these Bishops were here consecrated in the Apostles time and succeeding Ages. 103 Chap. xxj. Of the coming of S. joseph of Aramathia, who buried Christ, into this our Britain: And how it is made doubtful, or denied by many writers, but without either reason or Authority. 106 Chap. xxij. Wherein is proved by all Kind of testimonies, and authorities, that for certain, S. joseph of Aramathia, with diverse holy Associates, came into, preached, lived, died, and was buried in Britain, at the place now called Glastenbury in Summerset shire. 108 Chap. twenty-three. Examining who sent S. joseph hither, and evidently proving that he was not sent into Britain by S. Philipp the Apostle from our neighbouring Gallia or France: confuting all pretended arguments, and authorities to that purpose. 111 Chapt. xxiv. Further proving that S. Philipp the Apostle was not in that Gallia France next to Britain, neither were S. joseph and his associates t●●r●, or came from thence into Britain. 116 Chap. xxv. That many other Christians came ●ither, especially into the Northern parts, and Lands with S. joseph of Aramathia, besides them which continued with him at Glastenbury: and many of them married with Britan's continuing Christianity hear in their children, and posterity, until the general Conversion of Britain, under the first Christian Kings, Lucius, and Donaldus. 124 Chapt. xxuj. Of the coming, and settling of saint joseph and his company, where Glastenbury now is, than a wilderness, rather to profess the penitential contemplative Eremitical Religious life, then employ their time in preaching. 127 Chap. xxvij. That saint joseph did not actually convert to the Christian Religion, either King Aruiragus, Coillus or Marius. 131 Chap. xxviij. In what reverend sense S. joseph of Aramathia is termed Apostle by some holy Fathers, the renowned sanctity of him, and his companions, together with some particular points of their holy Religion, now denied by some, but even from their time to this, Miraculously approved. 135 Chap. xxix. Wherein is showed how our Protestant Antiquaries and others of England vehemently contending to prove that saint Paul the Apostle preached hear in Britain, do prove no such thing, by any Authorities they allege for his being hear. 139 Chap. xxx. How it is very probable, that saint Paul preached hear in Britain although not until long after that saint Peter and his Disciples had first hear founded the Church of Christ. 144 Chap. xxxj. Concerning the time of S. Paul's coming into, and preaching in Britain. That it could not be until the later end of the Empire of Nero, a little before the Martyrdom of saint Poule, and was hear, but a very short time. 147 Chap. xxxij. Of our holy Christian Britan's in Rome at this time, and chiefly of Lady Claudia, and her holy family. 153 Chap. xxxiij. Of S. Peter his return from Britain to Rome, and fettling the Apostolic Papal power there. His great care of Britain: and our Christian Britan's dutiful love, and honour to him. 161 Chap. xxxiv. Entreating of the time of Pope Linus, Vespasian Emperor, and Marius King of Britain: and of our Christians in those days, both at Rome, in Britain, and other places. 165 Chap. xxxv. Of the state of Christian Religion in Britain in the time of Pope Cletus, King Marius, or Coillus: and how we had hear in Britain a continued Succession both of Priests and Bishops all this first hundred of years. 169 Chap. xxxuj. Of the state of Ecclesiastical affairs in Britain in the Papacy of S. Clement, Empire of Traian and Reign of King Coillus, unto the end of this first hundred of years of Christ. 173 THE SECOND AGE. THE I. CHAPTER. Wherein is related by all Testimonies of Protestants, and others, how in the Papacy of S. Anacletus, this kingdom was divided into Provinces for Christian Primats and Bishops, and that these Bishops and holy Priests were Massing sacrificing Priests, and consecrated by such form and manner of Consecration, as the present Roman Church now useth, as likewise all our Primative British Bishops and Priests were: and diverse such sent into these parts by this holy Pope, as saint Peter, and Clement had given charge before. 185 Chap. II. How in the Papacy of saint Euaristus, and Empire of Traiane, the same holy Pope sent a Legate to our King in Britain to exhort him to Christian Religion, and the benefit thereof, Traian commanding that Christians should not be persecuted. 192 Chap. III. Of the state of Britain in Ecclesiastical Affairs in the time of saint Alexander Pope, Adrianus Emperor, and Coillus, or Lucius his son King hear. Their affections to Christian Religion, and of diverse Apostolic men sent from the See of Rome preaching hear. 195 Chap. iv Of the Ecclesiastical estate of Britain in the Popedom of Saint Sixtus, the rest of the Empire of Adrianus, and beginning of Antoninus Pius. How many learned Britain's were converted, and converted others, to the faith of Christ in this time. 200 Chap. V Of the great increase of Christians in Britain in the Papacy of saint Telesphorus and saint Higinius, and how King Lucius himself did now either actually receive and privately profess the Christian Religion, or made promise thereof. 208 Chap. VI Wherein is entreated what learned and Apostolic men they were which preached in this time in Britain, and converted King Lucius, and very many of his people. Such were saint Timothy, saint Marcellus, Mansuetus, Theanus with others. 212 Chap. VII. Declaring many Human lets and Impediments, hindering King Lucius, and his Noble Britan's some years from publicly professing Christian Religion, which secretly they embraced: and the occasions of diverse mistake either of Historians, or their Scribes, in the Date, times, & Titles of letters written about the Conversion of Britain to the faith of Christ. 219 Chap. VIII. Of the Holy Pope S. Pius, and our renowned Christian Britan's by their Mother S. Claudia, S. Pudendentia, saint Novatus, saint Timotheus and saint Praxedes with their holy families and friends in Rome. 223 Chap. IX. Of S. Timothy still preaching in Britain, his disposing his temporal goods in Rome for entertaining and relieving persecuted Priests and Christians, his house there being dedicated a chief Church, most Christians resorting to it. And other Apostolic men sent from Rome into Britain in this time. 227 Chap. X. Of the last holy labours of S. Timothy in Britain, his honour with S. Denis the Areopagite, his return from hence to Rome, and Martyrdom there, and Martyrdom of S. Pius Pope in the same place. 231 Chap. XI. Of the holy Pope's next succeeding Saint Pius, and their Religion. The favourable Edict of Marcus Aurelius Emperor for defence and protection of Christians and the Christian Lieutenants Trebellius and Pertinax, with the forhidding the Druids Religion, occasions of the public receiving and profession of Christianity in Britain by King Lucius and his subjects. 234 Chap. XII. How the Religion of the Druids in Britain made some binderance for the general receiving of the law of Christ; But convicted to be abominable Idolatry, and Superstition, the Professors of it generally embraced the faith of Christ, detesting their former Infidelities and Impieties. 240 Chap. XIII. Of Pope S. Eleutherius, and how in his Papacy, and by his Papal order and power Britain had the honour to be the first Christian kingdom in the world, and eldest daughter of the mother Church of Christ, King Lucius by his Ambassadors and petition to the Pope of Rome so obtaining. 247 Chap. xuj. Wherein is related, how King Lucius did not only sue unto the Pope of Rome by his Embassadges, for the general settling of Christian Religion in Britain, but for civil and temporal laws also to be allowed by him to rule hear in Temporal affairs. 252 Chap. xv. The mission of the holy Legates saints Damianus, Fugatianus Bishops, and diverse others from saint Eleutherius Pope of Rome, at the request of saint Lucius King hear in Britain, by Authority to plant, and settle hear the true Christian Religion. 260 Chap. xuj. How these holy Roman Legates by Power and Commission from the Pope, and Apostolic See of Rome, converted and confirmed unto, and in the faith of Christ, all manner of Parsons in all places of Britain, whether the Nobility, Flamens, Archflamen, or of what Order or degree soever. 266 Chp. xvij. How in Britain these holy Legates placed Archbishops & Bishops in our Cities, Archbishops in the places of Archflamen, and Bishops for Flamens. And how by all writers, such dignities were among the ancient Pagans, both in Britain and other Nations. 272 Chapt. xviij. In what Places of Britain these chiefest commanding Archflamen were, to wit at London, York and Caerlegion, and how these Roman Legates placed for them Archbishops, with their several commands, and jurisdictions, some of them by the Apostolic power extending, and commanding over Provinces and Countries not temporally subject to King Lucius of Britain, or the Romans, but rather enemies unto them in civil affairs. 279 Chap. nineteen. Of the Episcopal Sees and Cities, of the Inferior Bishops subordinate to the Archbishops, which where, and how many they were, ordained by these Roman Legates, and continued Bishops Sees in the Romans and Britan's time. 285 Chap. xx. How S. Eleutherius Pope did not only by his Papal Authority establish and settle Religion, & Ecclesiastical things hear, but directed what temporal Laws were to be used, appointed the bounds and limits of this kingdom, sending and allowed Crown to our King: and such Laws & Orders continued hear in many Ages after. 295 Chapt. xxj. Of many archiepiscopal, Episcopal and other Churches, and Monasteries both of men and women founded, and ritcly endowed and privileged in this time. 304 Chap. xxij. How after these Roman Legates had fully settled the affairs, and estate of our Church hear, they went again to Rome to procure the Pope there to ratify and confirm what they had done, which he did, and they returned hither again with that his Confirmation, and many other Preachers than sent hither from Rome. 311 Chap. twenty-three. Of the Archbishops of London, York and Caerlegion in this time in particular: & many other inferior Bishops, and the Roman Church Discipline hear also settled by Papal Authority. 316 Chap. xxiv. Of the coming of these holy Legates to Glastenbury, their holy labours, deeds and long abode there, their renewing there the old Religeous Order of S. joseph of Aramathia, and his brethren, great privileges and indulgences by them procured to that holy place, the glory, honour and renown thereof, in the whole Christian world. 322 Chap. xxv. Of the great honour, and Renown of our old British Apostolic Order of Religion, from the coming of saint joseph of Aramathia, in the year of Christ's Nativity 63. (without any discontinuance, or Interruption by some, and very short time after his death by all) many hundreds of years in great perfection without any change or alteration, (to be named a Mutation of Monastical Rule) being the Mother or Nurse of Monastical holy life to many Nations, and Religious Orders in them: by which also many Countries to Christ were converted. 328 Chap. xxuj. That diverse of the Britan's which lived in that part of Britain, then called Albania now Scotland, were converted by the same means, and manner by these Roman Legates, as the other Britan's of Loegria and Cambria were at that time. 333 Chap. xxvij. Of diverse books or writings of saint Phaganus, Damianus, Eluanus, Medwinus, and others: Charters and Immunities of Pope Eleutherius, and King Lucius: the Scriptures hear received in the old Latin Translation, and the same Canon of them, which Catholics now observe, and follow. 337 THE THIRD AGE. THE I. CHAPTER. Wherein is delivered, that saint Victor being now Pope, Severus Emperor, and saint Luciu● yet King of Britain, but shortly dying, saint Victor was Supreme in government of the whole Church of Christ, in Asia, Africa and Europe, and particularly in Britain, which so acknowledged, and received from him the true observation of Easter, as it had done with other Catholic customs, from saint Eleutherius before. 343 Chap. ij. Of the time, and place of King Lucius his death; That he did not die, or was martyred in Germany. Neither had he any Sister called Emerita martyred there. It was an other Prince of Britain after this time. This our first Christian King Lucius died at Gloucester in Britain. 346 Chapt. iij. How notwithstanding the death of King Lucius without Heir to succeed in the government of the kingdom, the Britain's persevered constantly in the Christian faith: and the Scots by Preachers sent from saint Victor Pope of Rome at the entreaty of their King donald received the faith, and as the Britain's continued in it until the Protestants time, even by their own confessions. 350. Chap. iv. That although the being of the Scots in Britain in the time of saint Victor is uncertain, and not proved, but rather otherwise, yet the Inhabitants of the part now called Scotland, Britan's or whosoever, were converted in King Lucius and this time. The Bishops of the converted Scots were ever true Bishops, and they ever obedient to the See of Rome 354 Chap. v. How the Emperor Severus, which came into Britain and ruled hear King, after Lucius, was of the Regal Race of the Britan's and true heir to the Crown hear, and so of others reigning hear after him. 362 Chapt. vj. Of the state of Christians especially, in Britain in the time of Severus, under whom although in some parts there was great persecution of Christians, yet not hear in Britain, but the Christians were hear in quiet without affliction. 365 Chap. v●j. How in the time of Bassianus son of Severus being Emperor ●e was both in Britain, whence he was descended, and other places: he was a friend to Christians, and Persecutor of their Persecutors. How saint Zepherine the Pope then sent diverse Apostolic men into Britain. 369 Chap. viii. How very many Kings with variable proceed Ruled hear in Britain before Constantius Father to the great Constantine by saint Helen our British Lady: yet the Christians hear were quiet from Persecution, in all or most of their time. 372 Chap. ix. Of the Popes of Rome in this time, how by all writers, even the Protestants themselves, they were holy men, and both they and other learned holy Fathers in this time, were of the same faith and Religion, which the present Roman Church and catholics now profess, and Protestants deny and persecute. 377 Chap. x. Of saint melo, or melon a Britain, sent Archbishop by Pope Stephen from Rome to Rhoan in Normandy. Of saint Mellorus a Noble British Martyr, and a Provincial Council of British Bishops hear in Cornwall in this time. 386 Chapt. xj. Containing an abbreviate of some Roman Emperors, and invincibly proving that the most holy Queen and Empress S. Helen, was a Britain of Regal Race, the only true and lawful wife of Constantius Emperor: and Constantine the Great their true lawful Son and Heir, borne in Britain. 391 Chap. xii. Of the other three children, of Constantius and saint Helen, and particularly of two of them saint Lucius and saint Emerita, renowned and glorious Martyrs for holy Christian Religion, among foreign Pagans, S. Lucius an holy Bishop preaching it to them in Germany. 401 Chap. xiii. That saint Helen was all her life an holy and virtuous Christian, never infected with judaisme, or any error in Religion. And that Constantius her Husband long lived and died a Christian, and protected both Britain and other Countries under him from Persecution. 406 Chap. xiv. By what wicked plots, practices, and devices Dioclesian and Maximian began and prosecuted their wicked Persecution of Christians in Britain and how Constantius was innocent, and free therein. 413 Chap. xv. When, and by whom, the Persecution, called Dioclesian's Persecution, began in Britain: long before the Martyrdom of saint Alban and many hear then martyred before him: and in what sense the Title Protomartyr, or priority in Martyrdom is yet duly given to him. 417 Chap. xuj. The wonderful excess, and extremity of this Persecution of the Christians in Britain, in general, and the most grievous torments, miseries, and afflictions they endured, with their renowned sanctity, constancy, and patience. 422 Chap. xvij. Of diverse holy Martyrs, most cruelly put to death at Wincester, Caerlegion, and other places in Britain, long before the Martyrdom of S. Alban, with their great honour and renown. 426 Chap. xviij. How saint Amphibalus a British Bishop, and many holy and learned Priests of the Britan's in this Persecution went to the Scots and Picts, were revereutly received of them, and preached; lived and continued there in great Sanctity, and left great Succession of such, there after them. 429 Chap. nineteen. The return of saint Amphibalus from the Scots to the Britan's: his coming to the house of saint Alban at Verolamium, and preaching unto him: the miraculous vision, and Conversion of saint Alban, their exceeding zeal & devotion, & delivery of S. Amphibalus at that time. 433 Chapt. xx. Of the holy and most constant faith, devotion, charity, sufferings, miracles and Martyrdom of S. Alban. 438 Chap. xxj. The constant profession of Christ, by the holy Soldier Heraclius, converted by the Miracles of S. Alban, and his Martyrdom, in, & at the same time and place, with saint Alban. 442 Chap. xxij. Of very many converted to Christ, by the miraculous death of saint Alban, and after going to saint Amphibalus to be fully instructed by him, suffered Mattyrdome, and being a thousand in number, were diverse from the 1000 Martyrs at Lichfeild, and those near Verolamium. 445 Chap. twenty-three. The Martyrdom of saint Amphibalus, and many others with him, o● at that time and place, and wonderful numbers converted then to Christ, by the Miracles then there showed. 447 Chapt. xxiv. How by Coilus being King, and prevailing against the Roman Persecutors, and their adherents hear, the Persecution in Britain ceased. 450 THE FOURTH AGE THE I. CHAPTER. OF the great peace, and quiet the Church of Britain enjoyed, during the whole life, and Reign of Constantius Emperor, and King hear in Britain; and Constantine his sonnè by saint Helen was hear brought up in Christian Religion. 457. or 475 Chapt. ij. Of the finding the holy Cross by S. Helen in Constantius his time. His Christian life and death, and crowning his son Conflantine Emperor hear in Britain. 462 Chap. iij. Of the coronation and Christian beginning of Constantine the great Emperor, and the general restoring and professon of Christian Religion in all places of Britain then 467 Chap. iv. Of Constantine his profession of Christ, his miraculous victories against his Pagan Enemies, restoring and establishing Christian Religion, and exalting the Professors thereof in all his Empire. 470 Chap. v. The miraculous Baptism of Constantine at Rome by S. Sylvester Pope. He was an holy and Orthodox Emperor to his death, and both in the Greek Church and with those of the Latin honoured and styled an holy Saint. 474 Chap. vj. That S. Helen ever professed herself a Christian: never joined with, but against the jews. Was in Britain when Constantine was baptised in Rome, and after going from Britain to Rome, was there with Constantine present at the Roman Council, consenting to the Decrees thereof. 478 Chap. seven. Of the presence at, allowance and receiving of general Counsels by our Emperor Constantine, our Archbishop and other Bishops of Britain: together with the doctrine, then professed in those Counsels and after practised in Britain. 482 Chap. viii. The general establishing, endowing and honouring of Christian Religion, Bishops, Priests other Clergy men, chaste and Religious parsons in all places of the Empire by Constantine. 486 Chap. ix. Constantine did not prolong his Baptism so long as some writ. He was not baptised, by an Arrian Bishop, never sell into Arrianisme, or any Heresy. 489 Chap. x. The undoubted truth of the donation and munificent enritching of the Church of Rome by Constantine the great Emperor. 497 Chap. xj. Of the settling of the Imperial Seat at Byzantium, or Constantinople, and Conversion of, or settling the Christian faith in many Nations by the help of our British Emperor Constantine. But Ireland not then converted. 500 Chap. XII. Of the calling of the Nicen Council by the temporal assistance of Constantine against the Arrian Heretics. The Decrees thereof, highest spiritual Power of the Popes of Rome and general Counsels, by general agrcement of all, Pope, Emperor and others. 505 Chap. XIII. How Britain received the Nicen Council, and agreed with the whole Catholic Church, both in the observation of Easter, and all other holy Doctrines and Observations. 511 Chap. XIV. Of the finding the holy Cross and sepulchre of Christ by S. H●len, our British Queen, and Empress, and the great honour done to them, and other holy Reliks' of Christ's Passion. 513 Chap. XV. Of the great and wonderful zeal, and devotion of saint Helen our British Queen, and Empress. The long and painful Pilgrimages she performed to many fare and remote holy places, and Reliks'. The sumptious and manifold Churches, Monasteries, and Oratories she founded in many places. And after her long and holy life, her happy end and death. 520 Chap. XVI. Of the holy Devoute life of Constantine, his Religion in many particulars. His death glorious, and not so soon as some relate it. 530 Chapped, XVII. That the Popes and Church of Rome in this time were of the same Religion they now are, and all Christian catholics then professed the same with them, and the Supremacy of that S●e Apostolic. 537 Chap. XVIII. The Constancy of Britain in the true Catholic Religion, before, and after the Nicen Council, it had Bishops there, consented unto, received, and kept inviolable the Decrees thereof, not admittin Heresy hear. 541 Chap. XIX. How Britain had many Bishops at the true great Sardican Council: they and the other Bishops, Priests, and Christians hear professed the true Catholic faith, and were free from Heresy. 548 Chap. XX. How Britain having many Bishops at the great Council at Ariminum, all were free from Heresy; And very few Britan's consented to Arianisme: but were free from Heresy until that of Pelagius. 551 Chap. XXI. Chiefly entreating of Liberius Pope and Constantius Emrour, manifestly clearing saint Liberius, making him an holy Catholic Pope, and Saint: and the Emperor Constantius a true penitent and to dye a Catholic. 556 Chap. XXII. julian the Apostata never persecuted the Christians of Britain: But they, during the whole time he was Caesar or Emperor, were hear in peace and quiet, both from Persecution, Paganism, or heresy. 562 Chap. XXIII. Of diverse renowned Saints hear in Britain in this time, saint Kebius a glorious Catholic Bishop, a great and long acquitaince of saint Hilary of France, saint Decumanus and others. 565 Chap. XXIV. Wherein Maximus our King and Emperor is cleared from many imputations, and slanders especially concerning true Catholic Religion, which he both professed in himself, and maintained in others, all the other Emperors and Popes were of the same Religion the Roman Church now professeth. 570 Chap. XXV. Of many renowned, holy, and learned Bishops, Apostolic men, and other great Saints hear in Britain in this time. 577 Chap. XXVI. Of the honourable Translation of the Reliks' of saint Andrew Apostle from Achaia to Britain by saint Regulus. The great reverence both Princes and others hear gave unto them, and such, and professed in other matters the Religion, which catholics now do. 587 Chap. XXVII. Of many renowned Archbishops of all our archiepiscopal Sees hear, many other learned and holy Bishops and Apostolic men hear● in this time: and their Religion, the Catholic Religion. 590. or 560 Chap. XXVIII. Of very many and renowned Monasteries and holy Monastical parsons in Britain in this Age. 599 Chap. XXIX. Of certain Heretics and Heresies, the Trimothian and Pelagian Britain in this time. 606 CATALOGUS AUCTORUM OMNIUM TAM ANtiquorum, quam Neotericorum, totâ hac Quatuor Primorum Saeculorum Ecclesiasticâ magnae Britanniae Historiâ Citatorum. A. Abbess Spanhimensis. Abbas Vspergensis. Abbas Fecknam. Abbreviatio Chronicorum. Abbreviatio temporum M. S. Abdias. Abraham Esca. Abraham Levita. Abraham Ortelius. Abstractum memorabilium Antiquitatum. Acta S. Damiani, & Fugatiani. Acta Eleutherij Papae. Acta Novati. Acta S. Philippi. Acta S. Sebastian. Acta S. Stephani Papae. Ado Trevirensis. Ado Viennensis. Aegidius Schudus. Aelius Sampridius. Alanus Boutchard. Albertus Krantzius. Aldus Manutius. Alexander Papa III. Alphonsus rex. Aluredus Rievallensis. Amalarius. S. Ambrose. Amonianus Marcellinus. Anastasius Bibliothecarius. S. Anactetus. Andelmus. Andrue de Chesne. Andrea's Altham. Anicetus. annal Baronij. annal Britanniae minoris. annal Burtonenses. annal Durenses. annal Galliae. annal Ecclesiae Luciensis. annal Ecclesiae Verdunensis. Anonymus in vita S▪ Albani. Anonymus in l. Sancto Greal. Annotationes Baronij in Martyrologium Romanum. Antiquitates Ecclesiae S. Gereonis Coloniae. Antiquitates Ecclesiae Landaffensis. Antiquitates Ecclesiae Verdunensis. Antiquitates Ecclesiae Wintoniensis. Antiquitates Glastonienses. Antiquitates Glasconi; in tabulis ligneis. Antiquitates Galliae Belgicée. Antiquitates Monasterij Croylandiae. S. Antonnus. Antonius Democharez. Antonius Sabellicus. Antonius Wernerus. Arnobius. A●noldus Mermannius. Articuli Religionis Protestanticae. S. Asaphus. S. Athanasius. S. Augustinus Hypponensis. S. Augustinus Anglorum Apostolus. Auctor trium conversionum Britanniae. Auctor libri statuum Hiberniae. Auctor libri de vitis Sanctorum inter opera S. Isidori. Auctor Martyrologij Anglicani. Aulus Gellius. Aurelius' Victor. B. BAlaeus. v. joannes. Barlowe. Baptista Mantuanus. Baronius. v. Caesar. Bartholomeus Carranza. S. Basilius. Beatus Rhenanus. Beuterus. Beda Venerabilis. Bellarminus. v. Robertus. Berengosus. Bernardus Guintius. S. Bernardus. Berosus. Beza. Bibliotheca patrum Minor. Bilson. Binnius. v. Severinus. Bostius. Bonston Buriensis. Bracton. Brenzius. Breviarium Romanum. Breviarium Ecclesiae Tolletanae. Bridge's v. joannes. Bruti Historia. Bulla Honorij. C. CAelius Sedulius. Caesar Comment v. julius. Caesar Baronius. Caius Suetonius. Calendarium Ecclesiae Salisburiensis. Calepinus. v. joannes. Camdenus v. Guilielmus. Cantilupus. v. Nicolaus. Carolus Sigonius. Cassianus. v. joannes. Cassiodorus. Cassius. Catalogus Episcoporum Coloniensium. Catalogus Episcoporum Metensium. Catalogus Episcoporum Trivirensium. Catalogus Episcoporum Tullensium. Catalogus regum Britanniae. Caxton. Cedrenus v. joannes. Charta Regis Arthur. Charta Regis Cadwalladri. Charta S. Patricij. Chemnitius Chronicorum Abbreviationes. Chronicon Abtingoniense. Chronicon Angliae Vetus. Chronicon Chronicorum. Chronicon Eusebij. Chronicon Freculphi. Chronicon M. S. Chronicon Gallicum. Chronicon Westmonasterienses. S. Chrysostomus. Ciaconius. Cicero. v. Marcus. Claudius' Ptolomaeus. S. Clemens Alexandrinus. S. Clemens Romanus. Comment: in Claud: Ptolom. Compabellus. Compendium Christianae Religionis. Compilatio M. S. de gestis Bri. Concilium Antiochense. Concilium Arelatense. Concilium Ariminense. Concilium Nicanum 1. Concilium Nicaenum 2. Concilium Romanum. Concilium Sardicense. Conradus Gesnerus. Constantinus Magnus. Constantinus Monasses. Constitutiones Apostolicae. Continuator Venerabilis Bedae. Continuator Florentij Wigorniensis. Continuator Sigiberti. Cornelius Grasius. Cornelius Tacitus. S. Cyprianus. S. Cyrillus. D. S. Damasus. David powel. Decretales Epistolae. Democharez. v. Antonius. Dicetus M. S. Diptoma Arthuri regis. Dio. Diodorus Siculus. S. Dionysius Alexandrinus. S. Dionysius Areopagita. Dionysius Halicarneseus. Drogo Episcopus Hostiensis. S. Dorotheus. Downame. Drayton. v. Michael. E. EDicta M. Aurelij. Edwardus Grymston. Edwardus Howes. S. Edwardi regis leges. Egbertus Abbas. Eluanus Aualonius. S. Epiphanius. Epistola Alexandri Papae 3. ad Henricum 2. regem Angliae. Epistola Comptovincialium Episcoporum Arelat: ad Leonem Papam. Epistola Flavij Vopisci ad Adrianum. Imperatorem. Epistola Ioannis Papae ad Ethelredun, & Alfredum reges Angliae. Epistola Kenulphi regis Anglorum ad Leonem Papam Epistola Nicolaij Papae 2. ad Edward. Angliae regem. Eremita Britannicus. Ethelwerdus. Euagrius. Euangelium ascriptum Nicademo. Eusebius Pamphilus. S. Eusebius Papa. Eutropius. F. S. Fabianus. Fasciculus Temporum. Fasti regum & Episcoporum Angliae. Fecknam. v. Abbas. Fenestella. Flavius josephus. Flavius Vopiscus. Florentius Wigorniensis Florilogium Matth: Westmonasteriensis. Fortescue. Fortunatus. v. Venantius. Franciscus Belforest. Franciscus' Burgoin. Franciscus Feverdentius. Francisciscus Godwin. Franciscus Hastings. Franciscus Mason. Franciscus Modius. Franciscus Petrarcha. Freculpus Episcopus Luxoniensis. G. GAlfridus Monumetensis. GAllic: orat: panag: ad Constantinum. Gaspar Bruschius. Gaufridus abbess Burtonensis. S. Gelasius. Genebrardus. Genuadius' Patriarch: lonst. Georgius Abbots. Georgius Bucanan. Georgius Lilius. Georgius Maior. Georgius Vicelius. Gerardus Mercator. Gildas Sapiens. Giraldus Cambrensis. Giraldus Ferrar. Godwin. v. Fransciscus. Gordanus. Gotcelinus. v. joannes. Gratianus. S. Gregorius Magnus. Gregorius Papa 7. S. Gregorius Nazianzenus. S. Gregorius Turonensis. Gualterus Oxoniensis. Gulielmus Camdenus. Gulielmus Eisengrenius. Gulielmus Harrisius M. S. Gulielmus Harrison. Gulielmus Lambertus. Gulielmus Malmesburiensis. Gulielmus Reed. Gulielmus Wernerus. H. HAmolarius. Hacluit. v. Richardus. harding. v. joannes. Harpesfield. v. Nicolaus. Hartmanus Schedel. Harrisius M. S. v. Guilielmus. Harrison. v. Gulielmus. Hector Boethius. Hegesippus. Hermes. v. S. Pastor. Henricus a S. Fide. Henricus de Erford. Henricus Huntingtoniensis. Henricus 8. rex Angliae Countra Lutherum. Henricus Pantaleon. Henricus 2. Rex Angliae in litteris patentibus. Henricus Spondanus. Herodianus. Hiericus Gallus. Sanct. Hieronimus. Hieronimus Gebulinus. Sanct. Hilarius. Historia antiqua M. S. Ecclesiae Cantuariensis. Historia Gallica M. S. Historia Tripartita. Historia Vaticana M. S. Holinshed. v. Ranulphus. Homerusl Honorius. Hooker. Hoveden. v. Rogerus. Howes. Humfredus Lhuid. Hunibaldus. I. IAcobus Bergomensis. jacobus Cardonus. jacobus Gedeon. jacobus Genuensis. jacobus Grynaeus. jacobus Rex Angliae in orat. Parlam. jewel. S. Ignatius. Index Protestant. in Gul. Malmesb. Index Protest. in Bed. Ingulphus Abbas. Innocentius 1. Inscriptio antiqua in Coenobio Glastoniensi. joannes Anglicus. joannes Auicius. joannes Balaeus. joannes Baptista. joannes Bridges. joannes Caius. joannes Calepinus. joannes Capgravius. joannes Cassianus. joannes Cedrenus. S. joannes Chrysostomus. S. joannes Damascenus. joannes Diaconus. joannes Fox. joannes Frisius. joannes Funccesius. joannes Gotceline. joannes Hardingus. joannes Herorldus. joannes jolivettus. joannes jotzelinus. joannes King. joannes Leland. joannes Leanclavius. joannes Lydgate. joannes Martinus Lydius. joannes Molanus. joannes Mercius. joannes Nauclerus. joannes Norden. joannes Owen. joannes Papa III. joannes Papa V. joannes Pitheus. joannes Priseus. joannes Psellus. joannes Rossaeus vel Roussaeus. joannes Salesburiensis. joannes Selden. joannes Speede. joannes Stowo. joannes Tigion. joannes Trethemius. joannes Stumphius. joannes Wellis. joannes Whitguifte. joannes Wilson. joannes Xephilinus. joannes Zonaras. jodocus Coccius. jodocus Vaillichius. jonas in vita S. Columbani. josephus' Benguion. josephus Bargor. josephus' judaeus. josias Simleus. S. Irenetus. Isacius. S. Isidorus. Itinerarium Giraldi Cambrensis. julius Capitolinus. julius Caesar. S. Iuo. S. justinus. justus Lipsius. K. Kenulphus rex Angliae. King. v. joannes. L. LAmberti perambulationes Cantiae. Lampridius. v. Aelius. Lazius. v. Wolfangus. Laurentius Surius. Legend de l▪ Eglise de Charters. Legenda S. Timothei. Leges Aluredi regis. Leges Gulielmi regis. Leland. v. joannes. S. Leo. S. Linus. Lippolous. v. Zacharias. Lippomannus. Lucius Florus. Ludovicus Caelius. Ludovicus de Mayence. Lydius. v. joannes. M. MAgdeburgrenses. Mamertius. Manuscriptum antiquum de vita S. joseph ab Aramathia. Manuscriprum Antiquum in Bibliotheca publica Cantabrigiae. Manuscrip. Anti. in Ecclesia S. Petri in Cornhill. Londini. Manuscrip. Ant. in Monasterio S. Chricij. Manuscrip. Ant. de vita S. Dubritij. Manuscrip. Ant. caenob. Glaston. Manuscript Antiq. de vita sancti Melori. Manuscript Antiq. de vita sanct. Mellonis. Manuscript Antiq. de regibus Angliae. Manuscript Antiq. de vita S. Amphibali. Manuscrip. Ant. de vita S. Helenae. Manuscrip. of't. Monasterrii Augustini variae. Manuscrip. Gallicum. Manuscrip. Peruetustum de primo statu Ecclesiae Landaffensis. Manuscrip. Archiep. Cantua. Manuscripta Historia de Romesey. Manuscripta Historia in tabulis ligneis Glastoniae. Manuscrip. de Antiquitate Caenobij Glaston. per Gul. Malm. Manuscripta compilatio de regibus Britanniae. Manuscrip. dictum Scala mundi. Manuscrip. Ant. Eccles. Wintoniensis. Manuscrip. Ant. de vita S. Niniani. Manuscrip. Vaticanum. Manuscrip. Ant. Britannicum. Manuscripta Historia Eccles. Angl. per Gul. Harris. Manuscrip. Ant. de vitis Sanctorum. Manuscrip. de vita S. Albani. Manuscrip. Historiae Roffensis. Manuscrip. de vita S. Amphibali. Manuscrip. de vita S. Patricij. Manuscrip. de vita S. Kibij. Manuscrip. de vita S. Decumani. Manuscrip. de vita S. Cadoci. Manuscrip. de vita S. Modwennae. Manuscrip. de vita S. Davidis. Manuscrip. de vita S. Gildae: Manuscrip. de vita S. Carantoci. Manuscrip. de vita S. Gundlei. Mantuanus. v. Baptista. Marcellinus. Marcus Antonius de Dominis. Marcus Aurelius. Marcus Tullius Cicero. Marianus Scotus. Marius Maximus. Martinus Polonus. S. Martialis. Martialis poeta. Matthaeus Parter. Matthaeus Paris. Matthaeus Sutcliffe. Matthaeus Westmonasteriensis. Martyrologium Anglicanum. Martyrologium Rabani. Martyrologium Romanum. Matyrologium Vsuardi. Mazarabicum Officium. Melito Sardens. Menologium Graecorum. Methodius. Michael Drayton. Michael Glycas. Michael Syngelus. Montague. N. NAtalis lomes. Necchamus. Nennius. Nicephorus. Nicolaus Cantilupus. Nicolaus Giles. Nicolaus Grachius. Nicholaus Harpesfield. Nicolaus Offa. Nicolaus Papa. Nicolaus Vignier. Notitia Episcoporum orbis Christiani. O. OEcumenius. Onuphrius. Opimerus. Optatus Melevitanus. Ormerod. Orosius. v. Paulus. Otto Frigensis. P. PAnegyricus Constantino dictus. Panegyr. in nuptiis Constantini & Faustae. Papinianus. Parkins. S. Pastor. Paterculus. v. Velleius. Paulinus Nolanus. Paulus Diaconus. Paulus Orosius. M. Paiell. Pelagius. Petrus Cluniensis. Petrus Merseus. Petrus de Natalibus. Philippus Bergomensis. Pius primus. Platina. Plinius. Plutarch. Polydorus Virgilius Polycrates. Pomponius Laetus. Pontificale Romanum. Ponticus Virunnius. Porphirius. Probus. S. Prosper. Protest. Theatrum magnae Britanniae. Protest. annotationes in Hen. Hungting. Protestant: Concordantes. Prudentius. Ptolomaeus. v. Claudius. Ptolomeus Lucensis. R. RAnulphus Holinshed. Ranulphus Higdenus. Regino. Reginaldus. B. Renanus. Richardus Dinothus. Richardus Gibbonus. Richardus Hackluit. Richardus Stannyhurst. Richardus Vitus. Richardus de Wasseburg. Rider. Robertus Barns. Robertus Bellarminus. Robertus Caenalis. Robertus Claucestrensis. Robertus Personus. Rodulphus de Diceto. Rodulphus Niger. Rogerus Hoveden. Rolwinke. v. Walterus. Rossaeus. v. joannes. Rufinus. S. SAbellicus. Schedel. Sebastianus Munsterus. Scriptor vitae S. Albani. Scriptor vitae S. Dividis. Scriptor vitae S. Helenae. Scriptor vitae S. Livini Archiep. Scroop. Sculcardus. Sedulius. v. Caelius. Severinus Binnius. Severus Sulpitius. Sextus Aurelius. Sextus Rufus. Sigebertus' Gemblacensis. Sigonius. v. Carolus. Simeon Metaphrastes. Sixtus Senensis. Socrates. Sophronius Hierosolimitanus. Sozomenus. Spartianus. Speede. v. joannes. Stanishurst. v. Richardus. Stephanus Aduensis. Stowe. v. joannes. Strabo. Suetonius Tranquillus. Suidas. Surius. v. Laurentius. Suteliffe. v. Matthaeus. Sibylla Erithraea. T. TAbula antiqua in Caenobio Glaston: Tabula Ecclesiae Rhotomagensis. Tacitus. v. Cornelius. Tertullianus. Theatrum conversionis Gentium. Theatrum magnae Britanniae. Thelesinus. Theodoretus. Theophanes Cerannius. Theophilactus. Thomas Eboracensis. Thomas james. Thomas Rogers. Thomas Rudburne. Thomas Thomasius. Thomas Twine. Thomas Walsingam. Titus Livius. Traditiones Romanae apud Baron: Traianus ad Plinium. Trebellius. Trithemius. v. joannes. Trogus Pompeius. N. VAlerius Maximus. Velleius Paterculus. Venantius Fortunatus. Veremundus. Vicelius. v. Georgius. Victor Vticensis. Vincentius Lirinensis. Virgilius. Viterbiense Chronicon. Virunnius. v. Ponticus. Volateranus. Vsuardus. W. WAlterus Rollewinke. Wandelbertus Prumiensis. Warwicensis. Wellis. v. joannes. Whitguifte. v. joannes. Wolfangus Lazius. X. Xephilinus. v. joannes. Z. ZAcharias Lippolous. Zonaras. v. joannes. Zosimus. IN LAUDEM AUTHORIS per Amicum. HIstoricam, Braughtone, Fidem risere Prophani; Inque Sacris, Propriam Substituere Fidem. Sic prorevera, verisub imagine ponant Somnia, quae Heracliti risibus apta crepant. Temporis Annales Lucem, Monumentaque Patrum, Tollere vesana sic novitate student. Expungunt vetera, & fingunt nova Saecula. Quare? Nam vetera, ipsorum de novitate Silent. Perge istos Braughtone tuis configere Scriptis, Quos praesens tanta luce refellit opus. R. I. TO MASTER RICHARD BROUGHTON, whom Venerable Age, Equal learning, and Tried Virtue rank amongst the Worthies of our time. Upon his Ecclesiastical History of Great Britain. AMongst the VERTVES which a STORY crown, TRUTH stands at HELM: (whole Ages done) It makes men, like an other Sun, See what they were in THEIRS: No Smile, no Frown, No fawning hopes, no base unmanly fear, No self sought glory, no applawse Ought to divert us from the LAW Of this forsaken GODDESS. Hence forbear▪ Profaners of such good: See hear a SIRE Of th' old frame, who dares not write Things false; Noah if he might; Omit what's true: Blessed be such holy FIRE. See, see and blush, Truth-killers, view this Book, In which a Miracle appears, Times passed revived to freshest years, And so a lick to what they were they look, That should their Owners live and reed, they'd swear THESE DEEDS WERE OURS; THESE TIMES. Then pray Their Issue read them through, and say, NO FORGED UNTRUTH, NO FALSITY IS H●R●. F. S. DE EODEM. GArrula nunc sileat VETERUM malesana FURORUM Lingua, REPRODUCI quae canit orbe NIHIL. Nunc ANTIQVORVM taceat lis alta SOPHORUM Quae malê PRAETERITUM posse redire negat: Ecce REPRODUCIS VETERUM NOVA SAECULA; quaeque Tempora BRUTIGENIS, praeteriêre, manent. Reddita, nostra sibi est nunc ANGLIA; Teque BRITANNI Praeside, quem cultum deseruêre, tenent. Saecula SATURNI per te Rediviua priorem jactando vultum, quem tenuêre, ferunt. F. S. DE EODEM. If what PYTHAGORAS held of Souls were true. I'd swear BARONIUS Soul had place in you. F. S. IN PRAISE OF THE AUTHORE. PIts hadst thou been so courteous to have said. See the worthy praises of M. Broughton in D. john Pits de illustribus Angliae Scriptoribus aetat. 16. ann. D. 1612. num. 1071. Less of this Author's former works, th' hadst made Me happy with thyself; where now the praise Thahs ' given to Brougkton brings to the the Bays, Who hast already soomed up all that can Praiseworthy be, in him, or any man. Shall thy this glorious work for fear of theft from they fore-stawling praise, of praise be reaved? No; nor will I be holding be to thee For aught I say; but thou shalt enuey me. Who live to See a work that now affords More than thy Art could have expressed in words Then here to Broughtons' Glory, Pits ' be don Our strife; thou sawst his STARS, but I his SON. G. G. ILLUSTRI, PEREXIMIO AC ERUDITISSIMO DOMINO D. RICHARDO BROUGTON IN ANNALES ECCLESIASTICOS MAGNAE BRITANNIAE. PEr te ROMA viget, per te colit ANGLIA ROMAM, & Britoni nomen Pontificate subest. Condidit in Latio Romanam Romulus urbem, Per te est ANGLIACIS condita ROMA plagis. R. T. EIUSDEM IN EUNDEM. WHere STARS do shine, we love the night of AGE Embrace men's years, when TIME is VERTVES PAGE GREY HEADS are CROWNS: 'tis honour to be old; A SILVER hair becomes a WORK of gold: What glory then to thee, whose Nestor's, face, Bears GREEN with GREY, an aged, and youthful grace? The serpent's skin is slipped, then young again, Since able now to strike to high a strain; But rest, and sleep, and let thy praises fly; I need not bid him live, who cannot die; Or if they state be mortal, 'tis a lot That Nature gave, and therefore fear it not: DEATH will be LIFE to thee, when FAME shall cry: Who lived, an Eagle, did a Phoenix dy. R. T. TO MASTER RICHARD BROUGHTON upon his learned History of the Church of ENGLAND. THou speakest of Ages Broughton, and thy Lines Measures past times with new reviving, signs Of better days; for in thy aged glass Our years are taught, as did the old, to pass. So each Age, by the writ desires to be The subject of thy pen, that we may See How each with haste succeeds the other's pace; Striving with grateful force to have its case By the decided; and thou best judge sit▪ st And each to each in this fair tome reknit▪ saint. And were't not to lose thee, Broughton, the day Wherein thou livest, would strait in haste decay To be made famous by th' expression Of thy most faithful pen's relation. But may the Ago live, and thy Ages be Of Ages all the best Epitome. R. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IN LAUDEM HISTORIAE ECCLESIASTICAE AB Eruditissimo viro RICH. BROUGHTONIO Eruditissimè conscriptae. LOnga retro series! cessit quamplurimus annus, Sponsaque florentes luxit anilis opes. Quàm benè sponsa Dei calamo Broughtone superbit Scripta tuo? veterum quàm bene gesta doces? Te pingente vetus viget ecce Ecclesia, crimen Per t● gens videat, lugeat, & vigeat. R. B. To his Renerend, Worthy, and most learned Countryman Master RICHARD BROUGHTON upon his Ecclesiastical Annalls. GReat BROWGHTON, all thy works have made the, GREAT, But this last Piece claims yet a higher Seat. In doing this, thou hast out done thyself, Restored our sick Church to her former health: Revelled a world of Reuolution's made By heaven's fair Orbs. What ere Obliuion's shade Had ruined: and in the doing lost, Thou hast repaired at thy dear Memorye's cost. Yea the whole SUM OF BRITISH MOTION Renewed reduc▪ d to present Notion. Philosophers that hold NO ACT THE SAME CAN TWICE BE DONE, must needs adore thy NAME. Thy so divining, so presageing NAME, Whose every letter is a TRUMP of fame To sound God's Church. Thou haist BROUGHT back whole Ages, The same, to act ON ours, and future stages. Thou hast enforced great Rome with much a do To know that we have OUR BARONIUS too. Live till thy book die; laugh at Enuys dart; And glory in thy AGE-REVIVING ART. H. T. IN EUNDEM. DOcta SOROR Latium, magnis licet invidet AUSIS Et dolet Angliacos tanta referre modos: In laudes Broughtone tuas tamen ire superbit, Miraturque Tuum, quod cupit esse Suum. Ne dubites, en Romano te more salutat, Atque NOVENA INGENS FRONDE coronat OPUS. H. T. AN ANAGRAM ON THE SAME. RICHARD BROUGHTON. RI●H HARD BROUGHT ON. RICH is thy work: in times best jewels RICH. Pure gold in every Stitch. HARD too. What wonder? all fair things are HARD. Fair same be thy reward. BROUGHT back from death. Who ere the like hath BROUGHT? This past our Age's thought. ON then; lest wanting thee, times go not ON. THEE times relies upon. H. T. I can not speak thy WORTH yet I desire To be amongst thy PRAISERS and ADMIRE. F. H. APPROBATIO. HAEC Historia Ecclesiastica magnae Britanniae à viro docto elaborata multa continet ex vetustissimis monumentis eruta, quae fidem Catholicam â primis saeculis in illa florentem demonstrant: nec habet aliquid fidei aut moribus adversum, ut fide digno testimonio, ab eo percepi qui opus totum perlegit. Quapropter dignum visum est, quod lucem aspiciat. Actum Duaci 12. Octobris 1633. GEORGIUS COLVENERIUS S. Theol. Doctor, & Regius ordinariusque Professor Duacensis Academiae Cancellarius, & librorum Censor. THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN. THE FIRST AGE. THE I. CHAPTER. TREATING GENERALLY OF THE Nativity of Christ, in the time of Augustus' Emperor of Rome, and Kymbelnie King of Britain: And how it came to the knowledge of the Britain's. 1. AFTER julius Cesar, the first Emperor of Rome, who had made this kingdom of Britain tributary to the Romans, and carried many Hostages and Prisoners from hence, to Rome, was slain and his next Successor Augustus, the second Emperor, (say our Antiquaries, ancient and late, catholics and others,) by the will of God had established most sure peace through the world, our Redeemer The blessed birth of Christ jesus Redeemer of the world. Ranulph. Higeden. hist. l. 4. c. 6. Stow. Et howes hist. tit. the Romans, in Cesar Augustus. an. 1. Christ. Matth. Westminst. chron. an. gratiae 5. Galfrid. monum. hist. Britt. l. 4. c. 11. Virun. l. 4. Io. Harding. f. 30. Stow. & how's. supra. Matth. Westm. aetat. 5. an. 9 10. Theatre of Brit. l. 6. Raph. holin. hist. of Engl. l. 3. p. 32. Hector. Both. Scotor. hist. l. 3. veremund. hist. Scot Grim ston in Scot in Metellan. Stow. hist. in Cassibelan. and Octau. Augustus. Io. Bal. l. de Script. centur. 1. in Gilda Cambr. & Claudia. Mat. Pa●ker. antiquit. Brit. p. 2. Theatre of Brit. pag. 202. Mat. Westm. an. 44. Golfrid. hist. Brit. l. 4. c. 9 Bal. supr. in Androgeo. Fabian. hist. in Kimbeline. & Guido de columna. Holinsh. hist. of Engl. l. 3. p. 32. Dion. l. 59 Stow. hist. in Guider. Galfrid. hist. Brit. l. 5. c. 18. Holinsh. hist. of Engl. l. 4. p. 51. Stow. hist. in Coil. Hector Both. Scotor. hist. l. 3. f. 36. p. 2. Strabo l. de Situ orbis. Hect. Both. suprà fol. 37. jesus Christ, true God and man was borne in the 42. year of his Empire, in the fift year of the Reign, of Canobelyne, or Kymbeline in this Kingdom of Britain; and as our scottish historians say, Metallanus ruled then among the people, called Scots. A little before which time, by the great providence of God, to make this our Britain more timely, and particularly partaker of such heavenly tidings, before other nations, Augustus intending an expedition against this kingdom, Ambassadors came from Britain to Rome entreating for peace, swearing fealty in the Temple of Mars, offering gifts in the Capitole to the Gods of the Romans, and submitted part of the I'll to Augustus. They gave him for security, so many and great Nobles of this Nation, for pledges, and hostages, that all here were so quiet, that one band of Soldiers, and a few horesemen were sufficient to keep the I'll in the Roman possession. 2. And by such means the Romans did ever here secure themselves, of the Britain's, from their first Invasion by julius Caesar, carrying away from hence, and keeping them at Rome, for their glory, honour, and quiet, not only many of our chief Nobility, men, women and children, but of the regal race, and blood, and Kings themselves. Among which we find, that Androgius son and heir to King Ludd, lived and died there. Cassibilane his uncle, who was subdued by Caesar, give hostages, and made this kingdom Tributary to the Roman Empire. Theomantius his Nephew, and Successor in the Kingdom, paid tribute to the Romans, which Cassibilane had granted, and reigned quietly. And his Son Cunobeline King after him (his Father) was one of his Father's hostages in Rome, in his time, and was kinghted there. Adaminus son of King Cunobeline, was kept at Rome by Caius Caligula, Emperor. His Brother Guiderius, (if he was King here at all) reigned but a very short time. Aruitragus next King of Britain, Married the daughter, or near kinswoman of Claudius, the Emperor, and had by her, his son and heir Marius, & Successor in this kingdom. Coillus his son, heir and next King here after him, was, ab Infantia Romae enutritus; brought up at Rome from his Infancy. King Lucius his son, and heir, and our first Christian in Britain, had the like dependences from thence, and by that happy means, and occasion, together with his kingdom, received publicly the faith of Christ from blessed Eleutherius, Pope and Bishop there. 3. Neither was this great league of amity only between Rome, & such parts of Britain, (which English inhabit now, and long have done,) but with the whole Island of Britain, and other parts about it also; as the Scottish historians do plainly write, contending, That the Emperor Augustus and Senate of Rome did not only send Ambassadors to King Kymbeline to congratulate his being King of Britain: but also (as These writers say) to Metellanus, King of the Scots, to signify their love to him, and the great peace the Emperor had then established in all the world; whereupon Metellanus to make this love of the Romen more sure unto him, sent unto Augustus Caesar and the Capital of Rome gifts, in his own name, and the Scottish nation: by which he obtained the firm friendship of the Senate, and people of Rome, which remained to him and the kingdom many ages after: Augusto Caesari dijsque penatibus in Capitolio donaria suo Scoticorumque gentis nomine offerenda. Vnde firmam Senatus populique Romani assentitus est amicitiam, quae illi regnoque multos deinceps annos perduravit. And King Metellanus lived in this great peace, and amity until his death, which was in the 29. year of Christ and the 14. of the Emperor Tiberius. Which love of the Romans, than commanders of the wotld, although by that title it swayed with it, a kind of subjection of this whole kingdom to the Roman power: yet it was an happy temporal subjection of the Britan's, The temporal dep●ndanc● of Britain●, to the Roman Empir●, occasion of the greatest spiritual good thereof. than strangers in effect with all the world beside, to be in such amity, although with dependence, to the Empire and Emperor of Rome, where, and where only, or principally they might 〈…〉 way to be delivered from spiritual bondage, and thraldom in soul, 〈◊〉 infranchized them to be Municipes and freemen of the privileges of the heavenly Empire by holy Religion, which an ancient Father calleth by this style: To be chosen eternal Consuls Prudent. him. 2. de S. Laurent. S. Leo. 1. Serm. 1. de SS. Apostol. Petro & Paulo. of the celestial Rome. For as that most renowned Doctor, Pope, and Saint hath written: Quae usquam gentes ignorarent quod Roma didicisset? what nations in any place could be ignorant of that which Rome had learned? for the confluence of most Nations, unto Rome, at that time was such, that they must needs be acquainted, especially with such strange and wonderful events, as then chanced there, or were sent, from other country's, especially from jury, where Christ was borne (then subject to the Romans, and governed by their precedents,) truly delated and transported thither: and of all people our Britan's here, (many of their chief nobles and others from all parts of the land at that time, residing there) could not be strangers to such affairs, whereof Tertullian, Nicephorus, and others speaking of such state of things in Tiberius' time, give Tertullian. in Apologetic. Nicephorus hist. l. 2. cap. 8. Acustome, and duty among the Romans, to have all strange events related to the Emperor at Rome. this certain reason: Consuetudo à plurim is annis obtineb at, ut qui praefecturas aut provincias sortiti essent, res novas quae sub eis accidissent singulas, summum Imperium habenti Caesari significarent, ut illum nihil prorsus lateret: It was in Tiberius' time a custom many years old, that the Precedents and Rulers of Provinces should signify to the Emperor, all new things, that changed under them, so that nothing at all could be unknown to him. 5. Therefore this custom being so old, à plurimis annis, in the time of Tiberius' immediate Successor to Augustus, towards the later end of whose Empire, Christ was borne into the world, It must needs be a custom, and law of the Empire at that time, and all new things by it to be so certified, that nothing at all could be unknown. The strange and miraculous things which them publicly happened at Christ's Nativity, (such as the world had not seen, or heard before) could not be left out; and this bounden duty belonging only to the Emperor of Rome, most residing there, and no where else observed, and our Britan's only pledges, hostages, and continuers there, being strangers to other Nations, must needs derive, as from a faithful fountain, their chiefest, and best foreign Intelligence of such things from thence. How strange and great fore knowledge, God had provided for them of the same happy business here at home, I will also declare hereafter. THE II. CHAPTER. CONTAINING DIVERS PARTICULAR Wonderful things, (at, or about the time of the Birth of Christ) at Rome; or in other places which came thither by true relation; by means whereof our Britain's at Rome, and they in Britain from them, took soon notice of his Nativity. 1. ORDER requireth that I should speak somewhat of Io. Herold. in Martin. Polon. in Octaviano. Ran. Higeden. M. S. hist. l. 4. c. 2. 3. Herdin. Schedel. aetat. 5. fol. 93. Suetonius in Augusto. Lactant. firm. Augustin. l. de civitat. Mart. Polon. hist. in Octaviano Augusto. those things, yet Will I confine myself to such as belong to to the history of this nation, and then served for the Instruction of our Britan's at Rome, and others at home from them: for to speak of all would make a volume in history. Many of our English Protestant Antiquaries and others, both Pagans, as Suetonius, & Christians, testify, That Augustus Cesar the Emperor being urged by the Romans to be made a God after the heathenish manner then, at or about the very time, when Christ was borne, before he would consent unto it, consulted with Sibylla Tiburtina, then renowned for her Prophecies: Sibillam Tiburtinam super hoc consuluit, quae post trium dierum ieiunium respondit, in hunc modum. judicy signum: tellus sudore madescet. De coelo Rex adveniet per secla futurus. Quorum versuum capitales literae hunc reddebant sensum. jesus Christus Dei filius Saluator. Et illico apertum est caelum, & nimius splendor irruit super eum, & vidit in caelo pulcherrimam virginem stantem super altare puerum tenentem in branchijs. Et miratus est nimis, & vocem dicentem audivit: haec ara filij Dei est. Qui statim proijciens se in terram, adoravit. Quam visionem Senatoribus retulit, & ipsi mirati sunt nimis: After she had fasted three days, Sibylla answereth in those Achrosticall known verses, whose first letters make this sense: jesus Christ the son of God our Saviour. And presently the heaven opened, and an exceeding brightness fell down upon the Emperor, and he saw in heaven a most beautiful virgin standing upon an Altar, holding a child in her Arms: and he marvelled exceedingly, and heard this voice saying. This is the altar of the son of God. Whereupon presently prostrating himself upon the ground he adored. Which vision he related to the Senators, who marvelously wondered at it. 2. And this miraculous preaching of Christ's birth so fare of, then at Rome, was so much more public and general. That at, or a little before this time, the same Emperor as Suidas witnesseth, in their, then, greatest sacrifice, was Suidas in Augusto. told by their oracle that an Hebrew child commanded their Gods (as they term them) to silence: whereupon Augustus ab oraculo reversus, in Capitolio aram erexit, Romanisque literis inscripsit: haec Ara est primogeniti Dei Augustus returning from the oracle, erected an Altar in the Capitol, and made this Inscription upon it, in Roman letters: This is the altar of the first or only begotten son of God. Our English Protestant Historians with others proceed to Io. herold in Martin. Polon. dedic. to Queen Elizabeth of England. Martin. Polon. in Aug. Etalij. more such public testimonies concerning Christ, at Rome, at that very time: hoc ipso die quo natus est Christus trans Tyberim fons olei emanavit: ac per totum diem largissimo rivo fluxit. Tunc etiam circulus ad speciem caelestis Arcus, circa solem apparuit. Etiam statim ut virgo peperit, illa statua aurea corruit in Romuliano Palatio, quam Romulus posuerat, dicens. Non cadet donec virgo pariat. The very day on which Christ was borne; beyond Tiber at Rome, a fountain of oil flowed, and ran with a most large stream all the day. Then a Circle like unto an heavenly bow appeared about the Sunne. Also presently so soon as the Virgin brought forth her son that golden statue in the palace of Romulus fell down, which Romulus placed there (above 700. years before:) saying it shall not fall, until a virgin be brought to bed of a child. 3. Upon these, and other such motives, this Emperor was so fully persuaded of the Messiah then borne, that he highly reverenced all testimonies thereof, among others, the Prophecies of the Sibyls (which an so clear for almost all mysteries of Christ, as his Nativity, life, Passion, Resurrection, Ascension, with the rest, as if they had been present witnesses, rather than Prophets and Evangelists of these things) he so respected, that as Suetonius a Pagan Suetonius in Augusto. witnesseth: Quicquid fatidicorum librorum Graeci Latinique generis, nullis, vel parum idoneis authoribus vulgo ferebatur, supra duo millia contracta undique concremavit: ac solos retinuit Sybillinos: hos quoque delectu habito: condiditque duobus forulis auratis sub Palatini Apollinis basi: he gathered together all Books of soothsayers Greeke and Latin, and he burnt above two thousands, whose Authors were either unknown, or of little credit: he only preserved the books of the Sibyls, making also the best choice of them, and these he laid up in two guilded chests wnder the base Herod. supr. in Martin. Pol. an. 1. Christi, & a condita urbe 752. of Apollo Palatinus And was so convinced in his understanding by these means of the truth of Christ: That, as our Protestant writers with others, write, when the Romans came to him and said: Te volumus adorare, quia Deus est in te: si hic non esset non tibi omnia tam prosperè succederent: we will adore thee, because God is in thee: if he were not here all things could not succeed so prosperously with thee: yet he being the greatest Conqueror, that ever was in the world, and was never conquered, or overthrown in battle; Quum ipsum pro Deo colere vellent Romani, prohibuit, nec se Dominum appellari promisit: When the Romans would have worshipped him for a God, He forbade it, and would not suffer himself to be called Lord. 4. Thus fare was this Roman Emperor, and consequently many other Romans, and Britan's of this Nation then (as before) remaining at Rome, which could not but take notice of so public, and manifold enforcing motives, and miracles for acknowledging the nativity and coming of the Messiah, taught and illuminated for this heavenly truth; And much more and invincibly were they moved, when they were according to the remembered custom, undoubtedly certified, and assured from King Herode, and others in Jerusalem, that at the very same time, when these miraculous wonders happened at Rome: There were then revealed unto them there, the miraculous Conception, and birth of Saint John Baptist, and Zachary both his silence and Prophesy: The Angel's jubily, and joy in the Nativity of Christ: The wonderful star which then appeared, The coming of the Magis to Jerusalem, and Question there; where is he that is borne King of the jews, we have seen his star in the East, and are come to adore him. The Amazement of King Herode, and all Jerusalem with him about this. The public Answer of the Priests thereupon that the Messiah was to be borne in Bethleem of juda. The pilgrimage of those holy Kings, their gifts, and adoration, unto him there: his presentation in the temple: The rejoicing and prophecy of simeon: And soon after the martyrdom of so many thousands of Infants by King Herode. All or most of these Events for certain were both by the remembered custom, and duty otherwise certified to the Emperor by King Herode, and the Rulers there. 5. And not only thus, but by many other means, both of the jews of Rome repairing to Jerusalem, and many hostages of jury kept then at Rome, among which as our Protestants with others tell us, were the sons of King Herode▪ who both for duty, and love to Caesar, and the Senate could Stow histor. Abstract of memorab. Antiquities in Herod Son of Antipater. not conceal any thing from them, for as a Protestant antiquary writeth: He was by the Senate of Rome declared & called King of the jews. He was very well beloved of the Emperor Augustus, who to augment his kingdom, gave him Samaria, with the cities and Castles. Herod builded a temple and a city, which he called Caesaria, in honour of Caesar Augustus, he sent his two sons Alexander and Aristobulus unto Rome, to be instructed. And these things were certified so well to Rome, that Saint Leo S. Leo Serm. 2. Epiphan. writeth: I am tunc caeli enarraverunt gloriam Dei & in omnem terram sonus veritatis exivit. Quando & Pastoribus Exercitus Angelorum Saluatoris editi Annuntiator apparuit, & Magos ad eum adorandum praevia stella perduxit: ut à solis ortu usque ad occasum, vere Regis generatio coruscaret, cum rerum fidem & regna Orientis per Magos discerent, & Romanun Imperium non lateret: Even than the heavens declared the glory of God, & the sound of truth went fourth on all the earth. When both an army of Angels appeared to publish, that our Saviour was borne: and a star going before the Magis brought them to adore him. That from the rising of the sun, unto the setting thereof, the generation of the true King might shine fourth. When the kingdoms of the East might learn the truth of things by the Magis, and it should not lie hid from the Roman Empire. 6. Which preaching from heaven so convinced the world, that the Pagan's themselves confessed, It shown the birth and coming of God into the world: among whom one of them in the name and opinion of many, and best learned of them writeth of that miraculous star: denuntiasse adventum Dei venerabilis Calcidius l. 2. in Timaeum Platonis. ad humanae confirmationis rerumque mortalium gratiam: quam stellam cum nocturno tempore inspexissent Chaldaeorum viri sapientes significasse dixerunt recentem ortum Dei: That it did show the coming of God to be worshipped for the cause of man's perfection and mortal things: which star when the wise men of the Chaldeans did behold, in the night time, they said, It signified the new birth of God. The like do Philo. l. 3. Chronogr. an. 3. Herodis. Macrobius l. 2. Saturnal. Dion. Cass. in vita Augusti. Suidas in Augusto. Nicephor. l. 1. hist. Ecclesiast. c. 17. Euseb. de praepar. Euangel. Philo the jew, Macrobius, Dion, and Cassian Pagans, besides the Scriptures and Christian writers, testify of the martyrdom of so many thousand Innocents' by Herode, and the relation of that, as of such other events, made presently to Augustus the Emperor at Rome. Who also about this time offering to his Pagan God Apollo Pithius, their Hechatombe, great sacrifice of an hundred Oxon, could receive no other Answer but this, that an Hebrew child that ruled the Gods, was borne, and their Oracles put to silence, whereupon the Emperor builded in the Capitol a great Altar with this Latin Inscription: Ara primogeniti Dei: The altar of the only begotten son of God. Then all these things thus happening, at, and about the Nativity of Christ were thus truly and faithfully delivered at Rome, and so came to the knowledge of our Britan's there, and from them, and the Romans also, both to the Romans and Britan's in this kingdom: So did other mysteries concerning Christ, especially of his flyeing into Egypte then subject unto Caesar Augustus, and the Precedents there keeping the same law and custom of giving intelligence unto him. 7. Among which one so admirable, public, general and beyond example, Epiphanius l. de Prophetarum vita & interitu in jeremia. Dorotheus in Synopsi in Hieremia propheta. Fascic●l. tempor. Palladius in vita Apollinis. there testified by the ancient Father's Saint Epiphanius, Dorotheus and diverse others, could not, might not be concealed. jeremias signum dedit sacerdotibus Aegyptiacis, quod oporteret simulachra corum concuti, & decidere, per Seruatorem puerum ex virgine nasciturum, & in praecepi iaciturum. Propterea etiam nunc virginem in lecto, & infantem in praesepio collocant, & adorant. Et cum causam olim Ptolomaeus Rex percontaretur, responderunt mysterium esse, ipsis à maioribus traditum, quod illi à sancto Propheta acceperunt: jeremy the Prophet gave a sign to the Priests of Egypt, that their Idols should be broken in pieces, and fall down by the Saviour of the world, a child to be borne of a virgin, and to be laid in a stall. Therefore even still they worship a virgin in a bed, and a child in a Crib. And when long ago their King Ptolemy demanded the cause, They Answered it was a mystery delivered to them from their Ancestors, which they received from the holy Prophet. And according Origen. in Exod. Pallad. Hist. Pan. in vit. Apol. Sozom. l. 5. hist. Eccle. c. 20. Cassio. l. 6. c. 42. Nicephor. l. 10. c. 31. Guliel. Eiseng. cent. part. 1. dist. 3. volater●●n. comment. l. 13. Petr. de Natal. l. 3. c. 218. If. cap. 19 v. 1. Pallad. hist. sup. to this, so soon as our Saviour was brought into Egypt, a country (as Origen and others writ,) most full of Idols, they all fell down, and were broken in pieces. divers writ that S. Aphrodisius (sent Bishop into France, by Saint Peter) was perfect of Egypt then, and moved by that miracle. S. Aphorodisius genere Aegypti praefectus, eo tempore quo puero jesu in Aegyptum fugato & in templa deorum illato, Idola omnia corruerunt, B. Petri, Apostolorum Coryphaei discipulus Buturicensis Ecclesiae consecratus est antistes Anno Christi 48. This was also foretold by the Prophet Esay, who by our Protestants translation, writeth of this time: The Lord shall come into Egypt, and the Idols of Egypt shall be moved at his presence. Whereupon Palladius in the life of Apollo (saith) he had scene a Temple near unto Hermopolis, in which when Christ with the blessed Virgin Mary his mother, and joseph came into Egypt, at his entrance into the city, all the Idols fell down prostrate upon their faces on the earth according to the prophecy of Esay. And S. Epiphanius in his book of the lives, and deaths of the Epiphanius l. de vita & interitu Prophetarum. Prophets, showing how besides those things, which be contained of them in holy scripture, many or most of them did also further prophesy to the people where they lived, of the coming of Christ, and the miraculous signs, and tokens of that time, as namely jeremy, Azarias, Helisaeus, Ezechiel, Osee, jonas, Abacuc. He writeth of the Prophet Osee: signum dedit, & prodigium, Dominum Epiphan. supr. in vita Osee. scilicet venturum caelitus, caeterum hoc fore indi cium adventus eius, si quercus illa in Selom findatur è seipsa in portiones bis senas, & fierent totidem quercus; & accidit ita: He gave for a sign and wonder that our Lord should come from heaven, and this to be a sign of his coming, if an oak tree which was in Selom should cleeve a sunder from itself, into twelve parts, and be made so many oak trees; and so it came to pass. These and so many other most strange and miraculous things, of that time, remembered in histories, most evident signs, and demonstrations of the miraculous birth of Christ, being according to the custom, and Imperial decree, exactly certified by the precedents of all provinces where they happened, to Augustus the Emperor, at Rome, where so many Britan's were of this nation, Galfrid. monum. lib. 4. hist. cap. 11. Theatre of great Britain l. 5. c. 6. Guido de Colunna apud Fabian. in hist. in Cunob. Fabian. ib. of greatest dignity, learning, and wisdom, as King Kimbeline himself, at, or about that time, many both his noble attendants, and hostages, and Druids that ruled in matters of religion, and were our most learned men to instruct them there, were present, or resident, and for their singular strangeness being noted and observed by all, as concerning all in the greatest question of their souls, could not be singularly or carelessly passed over by so many worthy, & wisest Britan's alone. They alone could not be strangers, and unacquainted with the preachings, and prophecies so public and manifest to all, as they were, for if we may believe Pagans or Christians, Catholic or Protestant writers. For thus it is related. This Sibylla endued with the spirit Matth. Westm. aetat. 4. cap. 14. Protest. annot. ib. in Merg. & judic. Sebastian. Munster. Cosmograph. lib. 2. Hertman. Schedel, chronic. aetat. 3. fol. 35. August. serm contra judaeos. Lactant. Euseb. of prophecy, preached in Macedonia, Herostaia, Agalguldea, Cilicia, and Galatia. Then she went into Ethiopia, Gabaon, Babylon, Africa, Lybia, Pentapolis, and Palestina. Audientes igitur Romani famam eius, nuntiaucrunt haec omnia Imperatori. Mittens ergo Imperator (decernente Senatu) ad eam legatos, cum magno honore vocatam, fecit eam adduci Romam: Therefore the Romans hearing her fame, told all these things to the Emperor. Whereupon the Emperor. (The Senate so decreeing) scent Ambassadors unto her, and brought her with great honour to Rome. Where she was publicly and honourably entertained. Where she as publicly preached and foretold all the mysteries of the coming of Christ, as if she had been a present witness. Among the rest, telling that his name should be jesus, she said: Mulier de genere Hebraeorum nomine Maria habens spon sum nomine Ioseph pariet, & erit Virgo, ante partum, Virgo post partum. Qui ergo nascetur ex ea, erit verus Deus, & verus homo, prout Prophetae praedicaverunt: adimplebit legem Iudaeorum irreprehensibiliter, & adiunget sua propria in simul, & regnabit in saecula saeculorum amen. Nas●ente eo exercitus Angelorum a dextris & a simstris erunt, dicentes, Gloria in excelsis Deo, & in terrapax hominibus bonae voluntatis: eo autem baptizato à Ioanne praecessore suo, veniet vox desursum dicens. Hic est filius meus dilectus, in quo mihi complacui, ipsum audite: erant autem ibi ex Sacerdotibus Iudaeorum audientes haec verba, & Indignati dixerunt ad ●am. Ista terribilia sunt, sileat haec Regina: Respondens Sybilla dixit: ● judaei necesse est ita fieri, sed vos non credetis in eum: A woman of the race of the Hebrews named Mary, having a spouse called joseph, shall bring fourth a child, and she shall be a Virgin both before and after her child birth. Therefore he that shall be borne of her, shall be true God, and true man as the Prophets have foretold. He shall irreprehensibly fulfil the law of the jews, and add also his own. And he shall Reign world without end. Amen. When he is borne, there shall be armies of Angels, both on thc right and left hand saying: glory to God on high, and upon earth peace to men of good will: when he is baptised by John his foregoer in water, there shall come a voice from above, saying: This is my well beloved son, in whom I am well pleased, hear you him. And there were some of the Priests of the jews hearing these things, and being angry said unto her. These are terrible things, let the Queen keep these secret or in silence. And Sibylla answering said. It is needful to be so, But you will not believe in him. Then followeth: how the jews should put him to death, buffet, spit upon, and whip him. Should give him gall and vinegar, Crucify him upon a tree and put him to death. He should arise the third day, appear to his disciples, instruct them in his law, and send them to preach it in all the world, and in their sight ascend to heaven, and of his kingdom there shall be no end. 9 The Authors say this was Sibylla Tyburtina, the same which by that name prophesied as before to Augustus, and the testimony that the Emperor sent for her and so honourably entertained her, so convinceth, for before Augustus there was no Emperor but julius (Emperor but three years and three months) who by no history had such conference with any Sibyl, and by the words of this Sibylla it is plain that it was Augustus Caesar, for she giveth his conquest of the world, a sign of the Nativity of Christ jesus. In diebus illis erit Caesari Augusto regnum & regnabit in Roma, & subijciet sibi omnem terram. Which happened a little before the birth of our Saviour. Therefore this thing being so public, as it was, The Sibylla so renowned in so many nations, so solemnly sent for by the Emperor and decree of the Senate, so honourably entertained at Rome, and there publicly proving both against the jews, and Gentiles, that the Messiah of the world was then to be borne with such signs, and circumstances, that cannot deceive us, but confounded all opposites; we may not exclude our noble, and learned Britan's, which were then at that time in Rome, from that happiness: And if we may follow our british histories, Matthew of Westminster a man as Protestants tell us excellent for history and supputation of years quantum ad historiam, in recta annorum Io. Bal. l. de Scrip. centur. 3. fol. 143. in Matth. florileg. Galfrid. monum. hist. l. 4. c. 11. Ponticus Virunnius hist. Britan. l. 4. supputatione singularis, and our late Protestant writers by computation of time, our King Kimbelinus was then in Rome: for we are told: Post Tenuantium ad culmen Regale Kimbelinus filius suus miles strenuus, quem Caesar Augustus nutriverat, promotus est. After Tenuantius Kimbeline his son a valiant knight whom Augustus Caesar had brought up, was promoted to the kingdom of Britain. In those days our Lord jesus Christ was borne. Kimbeline was but young when Augustus first (quem Augustus Caesar nutrierat) brought him up: and he stayed in Rome so long, that as diverse before, and Pontius Virunnius also affirmeth, Augustus made him knight, quem Augustus Caesar nutrierat & armis decoraverat. Ponticus Virun. supr. l. 4. And if we follow this exact supputator of times Matthew of Westminster, he was come from Rome to be King here but five years before the birth of Christ. Anno Dominicae Incarnationis quinto, Kimbelinus Rex Britanniam Matth. Westm. An. Dom. 5. decem annis tenuisset. So likely he was in Rome, when these things concerning the Nativity of Christ were so certainly, and publicly foretold, and proved in Rome. And most certain it is, by all histories of our noble and renowned british hostages residence in Rome, all the time of Augustus Caesar, and after, that we had many worthy Britan's there, ear and eye witnesses to know these passages by themselves, and testify them to their countrymen and friends at home. THE III. CHAPTER. OF DIVERS PARTICULAR MOTIVES, preparations, and dispositions at home, for the inhabitants of Britain, to learn out, know, and embrace the Nativity, and Religion of Christ. 1. AND if we return now from Rome and our Britan's there, and visit this kingdom of Britain, the inhabitants, and many of their proceed here, in such affairs, so fare as our decayed and worn out antiquities will give us leave, we shall find an agreeing Sympathy, and concordance of such things at Rome and in Britain, that he will seem a dull Expounder of Events, who would not, or could not conclude from thence, that the Messiah and Saviour of the world was then borne into it. Our Protestant Theatre writers following Postellus, tell us, of the druids, which ruled in spiritual and religious matters then in this kingdom: Their offices were most employed about holy things, and Theatre of great Britain l. 6. cap. 9 §. 10. their doctrine chiefly consisted in teaching the immortality of the soul, the motions of the heavens, the nature of things and the power of the Gods, yea and Postellus from others will enforce, that they prophesied likewise of a Virgin's Conception. These were the helps, saith Tertullian, that caused the Britan's so soon to embrace the doctrine of Christ. Thus writ our best learned English Protestant Antiquaries with great privilege. Which inference of the Britain's speedy conversion to Christ, although I do not remember in Tertullian, but is perhaps added by these men, yet the effect of that illation is contained in Tertullian, when he placeth the Tertullian. contra judaeos. Plin. Strab. Tacit. apud Boeth. l. 2. jul. Caesar. commorer. Gallic. l. 1. Theatre of Brit. supr. l. 6. Holinsh. and Stowe hist. Hector Boet. Scotor. hist. l. 2. fol. 23. Britan's among the first Christians. That which is alleged from Postellus. And others of the Druids prophecies of Christ, is further confirmed by other undeniable authorities: for granting (as julius Caesar. Plinius, Strabo, Tacitus, and after them, British, English, Scotish, French, and other histories do witness) that the chief Schools and Doctors of the druids were here in Britain, from whom they of France received instruction and direction. Druidum religionem asseverant ortam in Britannia, inde in Galliam translatam. 2. We are assured that this prophecy and doctrine among the Druids that a Virgin should conceive, and bring fourth, such a wonderful child, as our Saviour was, was so public, and of such credit, and authority, in these parts, that by regal, and highest power and command, Churches were builded, and dedicated in honour of that mystery, long before the Blessed Virgin ●egende de l'Eglise de Chartets. François. Bellforest Cosmograph. l. 2. p. ●03. & in Indice. D. Druids. Mary was borne. It is related by the ancient Annals, and Register of the most ancient Church of the city of Charters in France, Francis Belleforest, and other historians, in this manner: Druids, ils croyoient cue▪ i'll devoit naistre une Vierge en terre, laquelle enfanteroit le salut des hommes: The Druids did believe that a Virgin should be borne on earth, which should bring forth, the salvation of men. This caused Priscus Prince of Charters, to make an Image of a Virgin, Franc. Bellefor. Cosmograph. l. 1. col. 110. Hector Both. hist. l. 2. f. 22. 23. Ex Veremund. Campobel. & Cornel. Hybernic. holding an Infant in her Arms, which he placed among the statues of the Gods of the Gentiles. To which he offered sacrifice. Which gave occasion to the rest of the country to do the like, and gave Revenues to the temple sacred to this Virgin, and offerings before she was borne. And this opinion continued there with them, until after the death, resurrection, and Ascension of Christ, the son of God. And when S. Savinian, and Potentian were sent into those parts, by S. Peter, they found the people about Charters, Orleans, and those places, honouring the memory of the Virgin, which should bring forth the son of God, and in honour of her made a temple many ages: plusieurs siecles, before Christ was incarnate, And so found no difficulty to bring them to the faith of Christ, and dedicated this Temple, to our lady: as also S. Aduentine a disciple also of S. Peter the first Bishop of Charters did the like. And the constancy of these there converted: was so great, That when Quirinus' Proconsul of France persecuted the Christians there, he cast many of the faithful Christians into a well within or under the same Church, which is called the pit of valiant Saints. 3. The like we must needs conclude of the Druids of this kingdom, who in respect of those in France were Masters and Superiors, and the Religion of those there derived from them of Britain; whose chief Seat being in the Isle of Man, had so ancient a residence there, that it was given them either by King josinas', or his son and immediate Successor Finnanus, an hundred years before Christ was borne. And so great knowledge of the true God and worship of him was in this Kingdom at that time, that King josinas' overthrew Idolatry, and by public decree commanded the only true God of heaven to be worshipped. Viventis Dei coeli cultum authoritate instituit. And although his son King Finnanus did permit, or allow idolatry after, Deorum simulachra restituit omnibus veneranda: yet he did not forbid, but permitted and suffered all that would to worship the true God only, as his father josinas' had ordained. Hand tamen viventis Dei caeli cultum patris authoritate institutum, abolendum decrevit, cuique faciens potestatem, Deo quem elegerit, libandi. 4. The Scottish histories ascribe this reformation to two learned men, whom they take to have been Priests of Spain, driven by tempest in sayleing upon this coast. And we find that in the time of King Solomon Spain being tributary to him, many true believers, and expecting the coming of the Messiah, were in the Kingdom of Spain, and among these his noble Ald. Minut. l. de Inscripi. urb. Hispan. 3. Reg. c. 5. servant Adoniram, very honourably mentioned in holy Scripture in the third book of Kings, sent for that tribute died and was buried there with this inscription hebrew: This is the grave of Adoniram Servant of King Solomon, which came hither to exact tribute, and died here. Hoc est sepulchrum Adoniram, Serui Regis Salomonis, qui huc venit, ut exigeret tributum, & mortuus est. Aldus Manutius an eye witness, thus testifieth. And that the body was preserved with Balsamum. And we read that some of them expressly believed in Christ to come, and prophesied of him long before he was incarnate. For we find that in the year 1230. a jew at Tolletum in Spain digging in the ground, found a Zistus Senen. Bibliothec. in Christo. stone in which there was a most old book, in which among other things, this was written: in the third world, or third age of the world, the son of God shall be borne of the Virgin Mary, and shall suffer for the salvation of men, and that this book should be found at that time, to wit in the time of Feranda the virgin Castille and presently the jew with his whole family was baptised. In tertio mundo filius Dei nascetur de Virgin Maria, & pro salute hominum patictur. 5. Neither did this knowledge of the true God by the Scots take the first beginning, at that time, of King josinas', but carrieth as great antiquity with them as that nation doth, If we may believe Their best Historians, which Hect. Both. l. 1. Scot hist. fol. 1. 2. Rich. Stannys. hur'st. in hist. Hibern. holinsh. hist. of Scotl. Buchan. Rer. Scot l. 2. Io. Harding. Chronicle c. 50. f. 42. Et Melkinus vel Meto. apud eundem supr. deduce their name and Original from Scota a daughter to King Pharaoh of Egypt, that persecuted the Israelites in the time of Moses: for she being married to Gathelus and Driven with her husband, and company out of Egypt, by the great punishments God then imposed upon that nation, they were so fully persuaded of the majesty of the true God of Israel, and the truth of the preaching of Moses, that for a memory, & holy relic of him, they brought with them (as both continued tradition, and diverse historians, very ancient testify) the stone whereon Moses preached very miraculous, one writeth thus: Which stone was holy as some men than did teach, And did miracles, so was the common speech: In honour it was had, both of great and small, And holden for a relic most special. This stone was called the Regal of Scotland, On which the Scottish Kings were set At their coronoment, as I can understand For holiness of it, so did they of debt All their Kings upon this stone was set, Unto the time of King Edward with long shanks, Brought it away again the Scots unthanks At Westmonastery it offered to Saint Edward. Which is confirmed by the Scottish histories teaching how they brought this Hector Both. Scotor. hist. l. 1. fol. 2. & l. 13. fol. 309. stone out of Egypt to Portugal, from thence to Ireland, and then into Scotland, where it remained until King Robert his time, their King being crowned sitting upon it, until King Edward the third of England brought it with many others chiefest juells into England, and they say it was a prophetical stone to, that wheresoever it was found, it forshewed the Scots should reign there, and thereupon had of old this inscription. Ni fallat fatum, Scoti quocunque locatum Inuenient lapidem, regnare tenentur ibidem. Which is now fulfilled in King james, reigning here, as it was by the Scottish long since, in Portugal, Ireland, and Scotland, in all which places they say the Scots have reigned. 6. So we see that the inhabitants of this kingdom from the beginning in many persons had knowledge of the true God, and foreknowledge of Christ, and not the Scots only but Britan's also; for what was the opinion and foresight of the Druids concerning the true God and Messiah to be borne of a Virgin, must needs be the doctrine and religion aswell of Britan's as Scots, the same Druids being teacher's, Masters, and Rulers to both those peoples in religious affairs. Neither did this their belief of the true God, and Christ to come, faint, or diminish in the inhabitants of this Island, after the death of King josinas', who commanded, and Fynnanus that allowed and permitted the worship of the true God, no King in this Island for any thing we find in histories, British or Scottish, ever forbidding, but at the least consequently permitting what was commanded or allowed before in such things. But the nearer the time of the nativity of Christ approached, the signs and motives, to embrace it, rather increased, then diminished, until this nation actually, and generally received the true faith, after the Ascension of Christ, with the first converted Gentiles, as will be manifest in this history. And here I end the time Matth. Westm. an. gratiae 15. Marian. Scot l. 2. aetat. 6. Florent. Wigor. an. 16. Hector Both. in Metel. hist. Scot & alij. of Augustus the Emperor, Kymbeline continuing still King in Britain, and Metellanus among the Scots, as they writ in the 15. or 16. year of Christ's Nativity. THE iv CHAPTER. Of THE TIME OF THE EMPEROR Tiberius. 1. IN the days of Tiberius, the next succeeding Emperor. The true knowledge of Christ was more clearly manifested unto the world, and among others, to some Britan's of this nation, especially such as then lived in Rome. For as in the time of this Emperor our Saviour began, and ended his preaching, and suffered his passion, for our Redemption: So these things in such order as they were accomplished, in the land of jury, they were presently and truly delated and sent to the Emperor at Rome, and others there, as many Protestant both of England, and other nations, with other Antiquities agree. They of Protest. praef. in Mat. West. Bal. centur. 3. in Ranulph. Hygeden. & Matth. Flori. Matth. Westm. an. D. 37. Ranul. Hygeden. in Polych. l. 4. c. 4. Marian. Scot l. 2. aetat. 6. in Tiberio. Metho. hist. Et apud Marian. supr. England much recommend unto us Matthew of Westminster, and Ranulphus Higeden, especially as they have publication and allowance by them. Yet these Authors both in their printed and manuscript histories consent in this, with others, that Tiberius was truly informed at Rome of the miraculous life, and preaching of Christ, long before his Passion. And being afflicted with a leprosy was so confident in the heavenly power of Christ, esteeming him then at the least for a great Prophet, Saint, and worker of miracles, that he sent with great solemnity Volusianus to Jerusalem to entreat Christ jesus to come with him to Rome to cure him, of his incurable malady. But the jews had caused Pilate to put him to death before the Ambassador came thither. 2. The Magdeburgian Protestant's with others, have published to the world an Epistle of Lentulus, out of the Annals of the Roman Senators, to this Magdebur. cont. 1. l. 1. cap. 10. col. 354. epist. Lentul● ad Tiber. Imp. Emperor Tiberius before the death of Christ, thus beginning: apparuit his temporibus, & adhue est, homo magnae virtutis nominatus Christus jesus, qui dicitur à gentibus Propheta, quem eius discipuli vocant filium Dei, suscitans mortuos, & sanans omnes languores: There appeared in these times, and still is, a man of great virtue, named Christ jesus, who is called of the gentiles a Prophet, whom his disciples call the son of God, raising the dead, and curing all diseases. And presently upon Egesippus Anaceph. de morte Christi. Matth. Westm. an. 33. Florent. Wigor. an. 38. Tertull. Apolon. c. 5. & 21. Eust. hist. l. 1. cap. 24. Oros. l. 7. c. 4. the death of Christ, as it is proved, both by our own, and foreign Antiquaries, ancient and later, Greeks, Latins, Catholics and Protestants, Pontius Pilate wrote unto Tiberius the Emperor at Rome, of the Passion of Christ in this manner. De Passione Dominica Pilatus Tiberio Caesari scripsit in hunc modum. Nuper accidit, quod & ipse probavi, judaeos per invidiam se suosque posteros crudeli damnatione peremisse. Nam cum promissum haberent patres eorum, quòd Deus illis mitteret de caelo sanctum suum, qui eorum merito Rex diceretur, & hunc se promiserit, per virginem ad terram missurun; Iste me praeside, Hebraeorun Deus cum venisset, & vidissent eum caecos illuminasse, leprosos mundasse, paraliticos cuirass, daemons ab hominibus fugasse, mortuos suscitasse, ventis imperasse, super mare siccis pedib●s ambulasse, & multa alia mirabilia fecisse, cum omnis populus Iudaeorum hunc Dei filium dicerent, invidian contra eum passi sunt Principes Sacerdotum, mihique traediderant, & alia pro alijs mentientes, dixerunt illum Magum esse, & contra legem eorum agere. Ego autem credidi ita esse, & flagellatum tradidi arbitrio eorum. At illi crucifixerunt eum, & sepulto ei custodes adhibueunrt. Ille vero militibus meis custodientibus eum die tertia resurrexit. Sed intantum exarsit nequitia eorum, ut darent eis pecuniam, dicentes: dicite, quia discipuli eius corpus ipsius rapuerunt, veruntamen milites cum accepissent pecuniam, quod factum fuerat, tacere non potuerunt, nam & illum resurrexisse testati sunt, & à judaeis se pecuniam accepisse, & ideo suggessi hoc, ne quis aliter referens, mentiatur, & existimet credendum mendacijs judaeorum: Pilate wrote unto Tiberius Caesar of our Lord's Passion in this manner. It lately changed, which I have made proof of. That the jews through Enuey, have destroyed themselves, and their posterity with cruel damnation. For when their Fathers had a promise, that God would send unto them his holy one from heaven, who worthily should be called their King, and promised him to be borne of a Virgin to the earth. This God of the Hebrews when he came, I being precedent, when men bade seen him to cause blind men to see, to have cleansed the Lepers, cured the diseased of palseis, to have driven devils from men, to have raised the dead, commanded the winds, to have walked upon the sea, with his feet, and to have done many other marvellous things, when all the people of the jews said he was the son of God. The principal of the jews were malitions against him, & delivered him unto me & devising many lies, said he was a Magicien, and did against their law. And I beleeu●d it was so, & having whipped him, delivered him to their will. But they crucified him, and being buried they appointed keepers unto him. But he arose again the third day, my soldiers keeping him. But their iniquity so flamed out, that they gave money unto them, saying: say you, that his disciples t●oke him away. But the soldiers when they had received the money, could not conceal that which was done: for they both witnessed; that he arose again, and that they had received money from the jews. And therefore, I have suggested this, lest any man relating it otherwise should make a lie, and think we chould give credit to the lies of the jews. Hitherto the very words of the Bal. in Flor. wig. & Matth. Floril. Magdeburg. cent. 1. l. 1. c. 10. col. 354 Tertull Apolog. adversely. gentes. Naucl. in Chron. volum. 2. gener. 2. p. 512. etc. ●●gl. Protest. in Matth. Westm. an. Do. 37. And Ranulp. Hyged. Polycronic. l. 4 epistle of Pontius Pilate himself to the then Emperor, not only allowed by our English Protestant's and other our Authors, the greatest Chronographers of their time, by their judgement, but word for word so justified by the german Protestents, by Tertullian, and almost all ancient writers, and others treating of that Age approving it. 3. And Tiberius the Emperor having sent Volusianus (as before) to invite christ to come unto him to heal his leprosy. Christ being put to death before Volusianus his coming thither, he brought from thence with him, as our Protestant's Authors of England are witness, that miraculous image of christ which he gave to S. Veronica in an hand kerchour, wherewith he wiped his face, going to his Passion, & with great reverence presented it, to this Emperor, at Rome, & he as reverently received it: for say thes Authors: Caesar pannts sericis viam sterni fecit, & imaginem sibi praesentari praecepit. Qui mox ut eam fuit int●●tus, pristinam asse cutus est sanitatem. Et haec imago, usque hodie Romae in Ecclesia Apostolorum, Principis, populo demonstratur, quae & à portatrice, à quibusdam. Veronica appellatur Caesar caused the wa● to be spread with clothes of silk, and commanded the image to be presented unto him. Who presently as he had beholded it, obtained his former health. And this image even to this day, is showed to the people in the Church of th● Prince of the Apostles at Rome, and is called by the name of her that carried it Veronica. And although Pilate, as before, had so excused himself, and Acknowledged Magdeb. cent. 1. lib. 2. c. 3. Nicep. l. 2. c. 10. fore to. 1. in Tiberius. Christ for the Messiah, unto this Emperor: yet say the Germane Protestants, Narrat Nicephorus Pilatum ideo maximis Romae affectum esse contumelijs, quòd Maria Magdalena Romam adierit & Saluatoris res ibi retulerit: Nicephorus maketh narration that Pilate suffered most great reproaches at Rome, because Marie Magdelen went to Rome, and there related the things of our Saviour: in Tiberius' time. Whereby Tiberius was so moved and convinced for the acknowledging Matth. Westm. And Ran. Higed. supr. Tertull. in Apolog. Gyld. l. de conquest. & excid. Britan. Freculph. l. exovien. to. 2. chron. l. 1. c. 9 of the truth of Christ's doctrine; That these English Authors thus confess with S. Gildas, Tertullian, and many others: Tunc Caesar, cum suffragio magni favoris retulit Epistolam ad Senatum, postulans ut Christus Deus haberetur. Sed Senatus consecrationem Christi recusavit, indignatione commotus, quod non secundum morem prius epistola sibi delata fuisset: Caesar with his voice of great favour related the epistle of Pilate to the Senate, requesting that Christ should be accounted God. But the Senate refused the consecration of Christ, moved with indignation, because the epistle was not first delivered to them as the custom was. 4. S. Chrisostome in diverse places relateth this history, and proveth that both under whom Christ was put to death, Tiberius the Emperor, & the whole Senate at Rome upon their certain knowledge there, of his wonderful life and miracles, were convinced in judgement that Christ was God, And the Senate only, and upon mere worldly respects, resisted against it. Quum igitur facta Christi renuntiata essent per nuntios, rogavit provinciae praeses, S. Io. Chrisost. Hom. 66. ad popul. Antioch. & hom. 28. in c. 12. Epist. 2. ad Cor. num illis videretur, ipsum suis suffragijs creare Deum. Hic enim hanc habebat potestatem, Deos creandi & decernendi, cum igitur ei omnia Christi opera renuntiata fuissent, misit gentis princeps interrogatum, an eyes videretur & ipse Deus decernendus. Illi vero non annuerunt, indignantes & aegre ferentes, quòd ante decretum & sententiam suam, effulgens Crucifixi virtus omnem terrarum orbem in sui traxisset venerationem. Hoc autem & ipsis nolentibus dispensatum est, ne mortali decreto, Christi praedicaretur divinitas, nec unus de multis esse videretur, qui ab eis fuerant Instituti: When all the Acts and miracles of Christ were related by the Messengers of the Precedent to the Senate at Rome, the Precedent of the province (Pontius Pilate) demanded of the Senate, whether they would declare him to be God, for the Senate had this power, of making or decreeing Gods. Therefore when all the works of Christ were brought unto him, The Prince of the nation did send to demand, whether it was thought pleasing to them, to have him declared for God. But they did not consent unto it, being angry, and taking it ill, that before their decree and sentence, the refulgent power of Christ crucified, had drawn all to his worship. And this was disposed of against their wills, that the divinity of Christ should not be preached by the decree of mortal men, nor Christ should be accounted as one of those many Gods, which were ordained by them. By which it appeareth, that the Precedent did not write only to Tiberius' the Emperor of these things, but to the Senate also, sending diverse messengers unto them, per nuntios, about it, and to wish them to declare him for God, which the world in great multitudes had already acknowledged so to be. Which the Senate could not upon so many & unfallible testimonies and motives deny to be true. But they were angry that he was so received without their allowance, an in so much as they were able, were enemies to his worship, which redounded to the true and greater honour of Christ, as the same holy father writeth, to win the whole world to worship him by his own effulgent virtue and power, not only without their help, or furtherance, but maugre & in despite of the greatest humane resistance, and opposition of the Roman Senate. 5. Orosius also with many others so writ, that Pilate wrote both to Tiberius' the Emperor, and Senate, of the miracles which Christ or his disciples publicly wrought in his name, and that the people were thereby so convinced Orosius lib. 7. c. 4. that he was God, that they strove who should soon, and most honour him. Pilatus praeses Palestinae provinciae ad Tiberium Imperatorem, atque ad Senatum retulit, de passione, & resurrectione Christi, consequentibusque virtutibus, quae vel per ipsum palam factae fuerant, vel per discipulos ipsius, in nomine ei●s fiebant, & de eo quod certatim crescente plurimorum fide Deus crederetur. And as Sabelicus Antonius Sabel. l. 2. Ennead. 7. with others writeth, diverse have delivered, that Pilate himself did truly repent him of delivering Christ to the jews, was actually a Christian, and obtained pardon of his sins. Non defuerunt qui traderent Pilatum suae impietatis paenitentiam egisse, meruisseque adeo veniam. And that in this beginning of the Freculphus Lexovien. Episc. l. 1. cap. 9 Gospel the faith of Christ might be every where received, without let, or contradiction, as the ancient learned Father Freculphus writeth, God put it into the mind of Tiberius' the Emperor to give it way, and suppress the persecution of the Senate. Quod profecto diua providentia iam tunc Caesaris sensibus ingessit, ut absque ullo obstaculo in ipsis dumtaxat initijs Euangelij sermo usquequaque percurreret. And as our learned contryman S. Gildas with others witnesseth, S. Gildas lib. de Excid. & conqu. Brit. c. 6. threatened death to those should accuse Christians: Tempore summo Tiberij Caesaris, absque ullo impedimento Christi propagabatur religio, comminata, Senatu nolente, à Principe morte delatoribus militum eiusdem. Which is proved, and confirmed by all sorts of writers. Tunc Senatus edicto constituit, Christianos' ab urbe esse exterminandos. Sed Caesar hoc indignatus▪ accusatoribus Christianorum mortem comminatus est: Then the Senate ordained by an edict, that Christians Matth. Westm. an. gratiae 37. Ranulph. Higeden. in Manuscript. Polichronic. l. 4. c. 4. Manuscript. antiq. Gallic. in Tiberio. Fore tom. 1. Act. p. 30. Fr●●●lph. supra. should be driven forth of the city. But the Emperor being therewith offended, threatened death to the accusers of Christians. And not content with this: ex illa die (say these Authors) caepit immutari laudatissima Caesaris prius modestia, in poenam contradictoris Senatus. Nam adeo crudeliter desaevit in Romanos, quod vix aliquem eorum reliquit incolumem. Sicque contigit, ut qui Christo spreverant duce saluari, à Caesare proprio punirentur; from that day (of this edict of the Senate against Christians in Rome) the former most commended modesty of Caesar began to be changed, into the punishment of the contradicting Senate, for he was so cruel against the Romans that he scarcely left any of them safe. And so it came to pass, that they which had despised to be saved by Christ our Capitaine, were punished by their own Emperor. 6. The only pretence of excuse of the Senate against so many miracles, and invincible arguments, that Christ was the true Messiah, and son of God Tertullian Apologet. proved to them and acknowledged by the Emperor, Romans, Britan's and other inhabitants at Rome at that time, was this: vetus erat decretum (as Tertullian and other writ) ne Deus ab Imperatore consecraretur, nisi a senatu probaretur: It was an old decree, that a God should not be consecrated by the Emperor, except he were approved by the Senate. For: in Pontificum libris ita seruatum est: seperatim Naucl. in chron. volum. 2. g. ner. 2. p. 512. Libr. Pontific. Rom. Paganor. nemo sit habens Deos novos, sive advenas: nisi publicè ascitos, privatim colunto, divos qui coelestes semper habiti, colunto. Constructa à patribus delubra habento, so it was kept in the books of the high Priests: let no man separately have new or strange Gods: except publicly allowed, let them be privately worshipped let those Gods which were always accounted celestial be worshipped. Let them he had for temples that were builded by the Fathers, where we see, that the Senate itself could not by their Pagan law, make any decree against the private, but only public worshipping of Christ, but, privatim colunto, that Christ might privately be worshipped, even then in Rome notwithstanding their edict. Which yet took no effect at all, The Emperor disabling it. And both our Englishand Magdebur. cent. 1. l. 1. col. 354. l. 2. col. 24. Fore to. 1. Act. and Mon. in Tiberius. Nicholas Vignier Biblioteque historiale p. 699. other Protestant Antiquaries, and ministers do thus relate this matter: when Tiberius Cesar, having received by letters from Pontius Pilate, of the doings of Christ, of his miracles, Resurrection, and Ascension into heaven, and how he was received as God of many, was himself also moved with belief of the same, and did confer thereof with the whole senate of Rome, to have Christ adored as God: but they not agreeing thereunto refused him, because that, contrary to the law of the Romans, he was consecrated, said they, for God, before the Senate of Rome had so decreed, and approved him. Thus the vain Senate following rather the law of man then of God, and which where contented with the Emperor to reign over them, were not contented with the meek King of glory, the son of God, to be their King. And therefore after much like sort to the jews, were scourged and entrapped for their unjust refusing, by the same way which thy did prefer. For as they preferred the Emperor, & rejected Christ, so the just permission of God did stir up their own Emperors against them, in such sort, that both the Senators themselves were almost all devoured, and the whole city most horribly afflicted, for the space almost of 300. years together. After the Passion and Resurrection of Christ this foresaied Tiberius Nero lived 6. years, during which time no persecution was stirring in Rome against the Christians, through the commandment of the Emperor. 7. And to come home into our own Country, of Britain, we shall not only find all those preparing dispositions to Christian Religion, rememored before, in the time of Augustus, the worshipping of one only true God, the birth of Christ, to be borne of a Virgin, with Churches founded to that honour, still observed by many, and those the wisest, best learned, and of most integrity of life, and conversation: But the time of these figures being now accomplished, those professors came nearer to Christianity. S. Marshal writeth, S. Martial. epist. ad Burdegalen. cap. 2. that he found in his time Temples and altars dedicated by the Druids, Ignoto Deo; to the unknown God. Which he in the Apostles time interpreteth of Christ. There were also so many in this kingdom then living in perpetual chastity, in honour of Christ a virgin, borne of the blessed Virgin, that as Opimerus Opimerus chronograph. in Tyrio Caesare. writeth, in one Island of this our British Sea, in Insula in Britannico mari, belonging to this kingdom, there were seven chief Rulers in Religion, which he calleth by Bishop's names, Antistites, that lived in perpetua virginitate; in perpetual virginity. Likely to be the same British Island, whereof Plutarch the Pagan Philosopher, and after him Eusebius, writeth, all whose Plutarch lib. de Oracul. Eus. l. ●. praeparat. Euang. cap. inhabitans by the Britan's were accounted holy Saints: ubi incolae omnes sacrosancti à Britannis habentur. We may add unto these, and from the same approved Authors, and others, that as in diverse other nations, and places, drowned in the damnable errors of the Pagan Idolatries, in worshipping hellish devils, in the place of God, these wicked spirits being now conquered by the death and passion of Christ, & thereby seeing their kingdom to be at an end, and desolate, did manifestly testify the same by their silence, and forsaking the Idols, and Oracles, when before they gave answers, and were honoured, Plutarch. supr. Sueton. Et alij. as the Pagan writers themselves even in whole books of that subject, are witnesses: so here in our British Island, though so fare distant from the local passion of Christ, the devils which were adored here, for Gods, both felt the power, and virtue thereof, and enforcedly confessed it in as manifest terms, and signs as they which were honoured nearer to Jerusalem, or rather more expressly, and plainly than they did. For in other Regions not so remote from jury, they did ordinarily only confess it by their silence and ceasing to be worshipped, But in Britain they made manifest, so much as they could, that the death of Christ had not only deprived them of that moral life and being, which they possessed by the idolatry and false honour yielded unto them by their worshippers, but that the Passion and death of Christ was a kind of death, even to their natural essence, and living, making thereupon a show to their simple worshippers, that they did altogether cease to be, and live, valuing a dishonourable life to be worse than death. 8. Plutarch, Eusebius, and others from the testimony of Demetrius an eye witness himself, with hundreds, or rather thousands of Britan's here, with him, seeing, observing and witnessing the same matter, thus relate this history, in the name, person, and words, of the same Demetrius, a grecian, travailing, and present here in Britain, at that time, in these terms: navigavi ipse auxilio Plutarch. lib. de Oraculis. Euseb. l. 5. praeparat. Euan. c. 9 Regis, videndi gratia, ad proximam Britanniae Insulam. Cumque ibi essem magna tempestas in aere commota, nimbis & fulminibus omnes exterruit. Quam rem accidisse Insulares dicebant, quia ex daemonibus aliquis deficeret. Sicut enim lucerna, dum ardeat, gemini noceat, extincta vero multis: sic magnas animas aiebant, propitias esse, dum vivant: dum verò extinguantur, aut corrumpantur, aut cum nimbis & grandine, ut modò, pestifero cuncta replent veneno: I sailed to the next Island to Britain, and when I was there, a great tempest being raised in the air, terrified all men with showers and lightnings, which thing the Islanders said did chance, because one of the devils did dye. For as a candle so long as it burneth, hurteth no man, but being extinguished offendeth many: so said they, great souls are favourable while they live: but when they are extinguished, they either are corrupted, or fill all places with storms, & hail, as they do now with pestiferous poison. Thus fare Plutarch: which Eusebius, ●iting, addeth thus immediately, from himself: haec Plutarch: animaduerendum Eusebius l. 5. praeparat. Euang. c. 9 autem arbitror diligenter, quo tempore daemonis mortem fuisse dicit: quip Tyherij tempore, Saluator & Dominus nester cum hominibus conversatus, omne daemonum genus ab humana depulit vita. Habes igitur a summis apud Gentiles viris, non alio tempore unquam, quam temporibus Saluatoris nostri daemones extinctos fuisse: Thus Plutarch, and it is diligently to be considered, at what time he saith, the death of the devil changed; For in the time of Tiberius, our Saviour and Lord conversing with men, drive all kind of devils from man's life. Therefore you have it from the chiefest men among the Gentiles, that the devils were not extinguished at any other time, then in the times of our Saviour. 9 By which it is made evident in natural knowledge, That the learned Druids and other Philosophers here in Britain, acquainted with all these things, at home, and understanding by frequent and certain relation from Rome, the mentioned miracles, and proceed concerning Christ, and his holy Religion (as these Protestants have before declared) and knowing by natural science in Philosophy, that devils and intellectual spirits are immortal, and cannot dye, which they confessed after their pythagorical manner, of the souls of men, & this imagined death of devils never was heard of, until the time and passion of Christ, They could not but conclude, that he had triumphed over them, and put them to silence, and was, that son of the virgin, unknown God, son of God, God of heaven and earth the living God, maker, and creator of all things, whom they had so long expected, to be revealed to the world, and many of them, in such manner as is related before, so long time had worshipped, prayed and sacrificed unto. Which gave so open way, that before other nations so many of this Island took such painful journeys to be truly instructed herein. THE V CHAPTER. FURTHER CONTINVING THE EXTRAordinary preaching and revealing of Christ at Rome, by means whereof among many others, diverse Britan's were converted in the days of Tiberius. 1. MANY other extraordinary, powerful, and merciful means were used by Christ at this time in Rome to move the Romans and our Britan's there, and by them, those which were here in Britain, to believe in him. Saint Clement afterward Pope, and then living in Rome giveth testimony, that the miracles and preaching of Christ were publicly and wonderfully proved there in this time of Tiberius, and so invincibly, that diverse meetings and assemblies were there held about these affairs, and many went from thence into jury to S. Peter, and the Apostles to be instructed in this truth, among whom both he himself, and his uncle also S. Clement Romans were two, and among these there were some also of this nation of Britain, as hereafter. Thus he writeth: fama quaedam sensim in Imperio Clemen. Rom. l. 1. Recognit. Metaphrastes in vit. Barnabae Berg. Chron. l. 8. Gul. Eisengren. c●ns. 1. Magdeburg. centur. 1. l. 2. c. 2. col. 22. Tyberij Caesaris, initio ex orientis partibus sumpto, pervenit ad nos, & per singula convalescens, velut à Deo bonus quidam nuntius missus, universum replebat orbem: nec patiebatur divinam voluntatem silentio tegi, Diffundebatur namque per singula loca adnuntians, quod esset quidam in judaea, qui sumpto à tempore veris exordio, regnum Dei evangelizaret judaeis: idque percepturos diceret eos qui mandatorum suorum, & doctrinae instituta seruassent. autem sermo eius fide dignus ac divinitatis plenus esse crederetur, virtutes multas & signa ac prodigia mira efficere iussione sola, dicebatur: Ita ut tanquam à Deo potestatem habens, surdos faceret audire, & caecos videre, & claudos erigere: atque omnem infirmitatem cunctosque daemones ex hominibus effugaret: sed & oblatos sibi mortuos suscitaret: leprososque eminus videns curaret: & nihil omnino esset, quod ei impossibile videretur. Haec & horum similia processu temporis, crebris iam rumoribus, sed manifestis quodammodo adventantium ex illis partibus nuntijs, firmabantur: & ipsa iam per dies singulos rei veritas patescebat. Denique in urbe per loca conventus fieri, & de hoc sermone tractari: atque in admiratione res haberi caepit. Quisnam is esset, qui apparuerit, vel quid nuncij à Deo hominibus detulisset: donec sub eodem anno vir quidam adstans in urbis loco celeberrimo, proclamaret ad populum, dicens. Audite me ciues Romani, filius Dei in partibus adest judeae, promittens omnibus volentibus audire se, vitam aeternam: Si quis tamen secundum voluntatem eius, à quo missus est, Dei Patris actus suos direxerit: propter quod convertimini à malis ad bona, & a temporalibus ad aeterna. Agnoscite unum esse Deum, coeli terraeque rectorem, in cuius iustis aspectibus, vos iniusti mundum eius inhabitatis. Sed si convertimini, & secundum voluntatem eius agitis, ad futurum seculum venientes, & aeterni effecti, ineffabilibus bonis ac praemijs perfruemini. Erat autem viriste qui hoc loquebatur ad populum, ex orientis partibus, natione Hebraeus, nomine Barnabas, qui se etiam unum ex eius discipulis esse diceret: missumqu● ad hoc, ut volentibus indicaret. A certain fame by little and little in the Reign of Tyberins Cesar, taking original in the parts of the cast, came to us (saith this great learned philosopher, and after holy Pope of Rome) still waxeing stronger as a good messenger sent from God, filled all the world: neither suffered the divine pleasure to be covered: for it was diffused through all places, showing, that there was one in jury, who taking his beginning in the springe time, preached the kingdom of God to the jews, and said they should receive it, who should keep the ordinances of his commandments and doctrine. And that his speech might be esteemed, worthy to be believed, and full of divinity, he was reported to work many miracles, and signs, and marvellous straungs wonders, by his only commandment: so that having power from God, he made the deaf to hear, and blind to see, and lame to go upright, & drive away all infirmity and all devils out of men: and but seeing lepers a fare of cured them, and there was nothing at all, which might be thought impossible for him to do. These things and others like unto these, were confirmed with often relations, and in a manner manifest messages of men coming out of those parts. And now the truth of the matter daily was made manifest. Finally assemblies were made, and held in the city in diverse places, about this business: and the matter began to be had in admiration. Who The coming of Christ, publicly preached in Rome before his passion. he should be which appeared, or what message he had brought, from God, to men: until about that year a certain man standing by them in a most frequented place of the city, cried out with a loud voice to the people saying: O Citizens of Rome, Hearken unto me. The son of God is in the parts of jury, promising everlasting life, to all, that will hear him, and direct their actions, according to the will of God, his Father, from whom he was sent, wherefore be you converted from evil unto good, and from temporal to eternal things. Acknowledge that there is one God Ruler of heaven and earth, in whose just sight, you being unjust inhabit his world. But if you be converted, and do according to his will, when you come to the world to be hereafter, you shall be made eternal, and shall enjoy his unspeakable good things, and rewards. This man who spoke these things unto the people came from the parts of the East, was by nation an Hebrew, by name Barnabas, who said he was one of his disciples, and sent to this end, to declare these things, to those that would embrace them. 2. Hitherto this holy and learned Roman in that very time and a witness to these things, hearing and seeing them performed. Whereby we learn the extraordinary love of Christ to that city of Rome, which he had chosen for the residence, and See, of his chief Apostle S. Peter and his Successors unto the end, That in his very life before his passion, as the words of this Sermon witness: filius Dei in partibus adest judeae: the son of God is now present in the parts of I●●y, he would send a particular notice, and warning unto the Romans being Gentiles of his coming, which for any thing we read in scripture or other antiquities, he did not, to any other city or nation of them until diverse years after his Resurrection and Ascension into heaven. And yet here this holy disciple began his Sermon with these words: Audite me ciues Romani, filius Dei in partibus adest judeae: Hearken unto me o you Citizens of Rome, the son of God is present (as this time of his preaching) in the parts of Iury. And Clem. Rom. l. 1. Recognit. supr. Magdeburgenses 2. col. 22. presently after, he had delivered this heavenly Ambassage, unto the Romans, being by the circumstances of the place only sent as Herald unto them of Rome, he returned unto jury again. Yet his short sermon and abode there, with the other remembered motives, wrought such effect, that diverse Romans, divers Romans and Britan's also then at Rome, converted at this time. and others, strangers then in Rome, went into jury to be instructed in the certain truth of so joyful things, among whom was this S. Clemen himself, as he there relateth, and was converted by S. Peter. So likewise did an other S. Clement his uncle, first Bishop of Trevers. So did diverse of Catalogue. Episc. Trever. in Clem. 1. Greg. Turon. n l. in glor. Martyr. cap. 12. France, among whom Gregorius Turonensis placeth a noble Matron, who going to see Christ, brought home with her part of S. john baptist his blood newly put to death. And we must needs think that among these were diverse of this noble kingdom of great Britain, converted by this extraordinary calling of the Romans, at that time: for of all the people of Britain, they which then, (before the Scots seating their selues there) inhabited that part, after named Scotland, in no wise subject to Rome, had the least resort thither; yet we find in many antiquities that S. Mansuetus borne there, natione Scotus; by later denomination went so long a journey with others to be instructed by S. Peter in the days of Tiberius, long before S. Peter came to make abode at Rome, and was both baptised by him, and so fully instructed Catal. Episcop. Tullens. and profiting in Christian Religion, that he was by S. Peter made Priest, and Bishop also and sent by him into these parts, before he himself made his residence at Rome, even in the Regine of Caius Caligula Emperor, except diverse historians deceive us. 3. Much rather, then, may we think, that among the other Britan's, by so Gulielm. Eisengrenius centen. 1. many occasions at that time transported and going unto Rome, and inhabitants there, diverse were so converted: among which I doubt not to marshal the noble British Christian parents of our glorious country woman lady Claudia called also Sabinella or Priscilla, who at this time, or soon after were there converted to the faith, and were entertainers of S. Peter himself, and The British noble parents of lady converted, at, or about this time, with an other reason from S. Ambrose of the Roman Britan's so soon conversion. S. Paul with others when they came to Rome. S. Ambrose yields unto us an other reason, why Romans, Britan's, and others which lived at Rome, did so soon, and easily embrace the Religion of Christ saith he: constat temporibus Apostolorum, judoeos propterea quòd sub regno Romano agerent, Romae habitasse, ex quibus hi qui crediderunt, tradiderunt Romanis, ut Christum profitentes, legem seruarent, Romani autem audita fama virtutum Christi, faciles ad credendum fuerunt: It is evident, that in the time of the Apostles, the jews because they lived under the regiment of the Romans, dwelled at Rome, among whom they which believed, delivered Ambros. praefat. in Epist. ad Rom. unto the Romans, that professing Christ they should keep the law, and the Romans hearing the same of the miracles of Christ, were easily induced to believe. By which we may inform ourselves, that as the jews, because they were under the government of the Romans, many of them lived at Rome, so did many of our Britan's, by the same reason: And as the jews which were most backward in believing in Christ, to be so forward at Rome, that they gave encouragement to the Romans to believe in him, and the Romans by the fame of Christ's miracles, did so easily come to be converted: So the Britan's which were there resident being aswell as the others acquainted with those holy and invincible true motives of belief in Christ, would not singulary remain in Incredulity: especially when they had not only the Examples of the jews, and Romans to follow in admitting the religion of Christ in Rome, and warrant, and protection from the Emperor, that they might without all danger perform it: But were assured there, by many and most certain messages from Jerusalem, that immediately upon the Ascension of Christ, and descending of the holy ghost upon the Disciples, at one Sermon of S. Peter, three thousand souls were converted unto Christ, of all nations under Actor. c. 2. heaven; Parthians, and Medes, and Elamites, and dwellers in Mesopotamia, and in judaea, and Cappadocia, in Pontus and Asia, Phrygia and Pamphilia in Egypt and in the parts of Libya about Circne, and strangers of Rome, jews and Proselytes; all these as the Scripture recounteth then being people of all the then-knowne parts of the world, Asia, Africa, and Europe, and hearing S. Peter miraculously preach in such manner, that they all understood him, in their several languages, were at that time converted. 4. So that if either so many miracles of Christ, and his holy Apostles, or examples of all these nations, so many that the holy scripture styleth them all nations under heaven (which no man may deny) might move our Britan's at Rome to follow them therein, they also then performed it. And this only by that happy means, in that respect, that they then dwelled at Rome, where they obtained most certain and speedy intelligence of these things. And among all these people of the named nations converted by S. Peter at that time, we find not by any history or antiquity to warrant us, that the inhabitants of this kingdom of Britain either dwelling here at home in this land, at Rome or else where in the universal world, had any commerce, or conversation with any of those nations present at that heavenly sermon, or witnesses of the miracles of Christ or his disciples to instruct them in these things, But only with the remembered strangers of Rome, jews and Proselytes, which then lived there in Rome, as our Britan's did. And from and by this conduct and fountain of grace only for the same reasons did the water of life issue and flow so fast and fare into this kingdom in that very time of Tiberius' the Emperor, soon after the death of our Saviour, as our Protestant Antiquaries of England thus deliver unto us: There are who upon a very good ground from the words of Gyldas, the most ancient of our British histerians, will have the Theatre of great Britain pag. 202 §. 5. Gild. de conq. Britan. sun of the Gospel to have risen in this our west, and this Island of Britain to have enjoyed the very morning of his ascent, the brightness thereof peirring through the misty clouds of error, and shining here in Britain even in the days of Tiberius, towards whose end, Christ suffered his death, and by whose Indulgence towards Christians, their profession was propagated fare and near. Which Assertion the said Gyldas doth not deliver coldly, or doubtingly, but with great confidence, and relying upon good grounds, as it appeareth when he saith scimus, we know for certainty, that this was in the later times of Tiberius, which was immediately after our blessed Samours Passion. 5. An other English Protestant Antiquary writeth: It may appear that the Christian Religion was planted here (in Britain) in this land, shortly after Christ's Holinshed hist. of Engl. l. 4. c. 5. Franc. Mason ep. dedicat. Franc. Mason Consecrat. lib. 2. cap. 3. pag. 51. time. An other directed as he saith, by the present Protestant Archbishop of Canterbury, is so earnest upon the words of Gildas, or malice to Rome, that thus he speaketh: Tiberius died in the year of Christ 39 according to Baronius. Where upon it followeth, that Britain received the gospel, five years at least before either Paul or Peter came to Rome. By which it is evident by these Protestant writers of England, that they are confident, that diverse of this nation received English Protestant's from S. Gildas and otherwise prove, that Britain received the faith of Christ●n Tyb●rius his time and by means of Rome. the faith of Christ, soon after his Ascension in the time of Tiberius; which could probably be effected, by no other way, or mediation, but by Rome, where many Britan's then lived and inhabited, and (as before) where and whence only they could take notice, and knowledge of such things. Which may sufficiently be convinced even out of that place of S. Gildas, whereupon these English Protestants do ground themselves, and as they are both published, and urged by them, being these: Interea glaciali frigore rigenti Insulae, & velut longiori terrarum secessu soli visibili non proximae verus ille non de firmamento Gildas l. de conq. Britan. c. 6. solum temporali, sed de summa etiam coelorum arce tempora cuncta exce●ente, universo orbi praefulgidum sui coruscum ostendens, tempore ut scimus, summo Tyberij Caesaris, quo absque ullo impedimento, eius propagabatur Religio, comminata, Senatu nolente, a principe morte, delatoribus militum ciusdem, radios suos primum indulget, id est sua praecepta Christus: In the mean time he who is the true sun, not only from the temporal firmament, but from his high tower of heaven exceeding all times, showing his bright shining to the whole world, in the later time of Tiberius Caesar, in which without any Impediment his Religion was propagated, death being threatened by the Prince, against the Senate's will, to the Accusers of his Soldiers, Christ doth first afford his beams, to wit, his precepts, to the Island stiff with frozen cold, and by a long separation of the earth separated from the visible sun. Where we see, that if our Protestant Antiquaries have dealt sincerely with S. Gildas, he is both a witness, that this Island of Britain, which is that he there describeth, did both take knowledge of Christ, the true heavenly sun, and benefit of his celestial light, in the later time of Tiberius, where he suffered for redemption of the world, and that Emperor threatening death to the accusers of them which should receive him for the Messiah, did give occasion, that the faith of Christ was so soon preached, and embraced in this so remote, and cold a Region, then subject to the Empire of Tiberius. 6. Therefore we cannot by this ancient Authority device any better means, how the religion of Christ was then first planted here, but as I have proved before from Rome, the residency of that Emperor, where these mysteries of Christianity were first revealed, authentically examined, allowed, and confirmed: where that command and privilege of the Emperor for Christians was decreed, and published, and where, or whence only, the inhabitants of this nation by their dwelling and continuing there, or receiving continual intelligence from thence, could learn, or come to the notice of these things. Neither can the Protestants of England contending thus, that there were Christians here in this time, be of any other opinion, for they do not, yea cannot assign any one other, but such as were sent from S. Peter, when he was come to Rome, are from him, and by his authority before he was seated there, that preached the faith of Christ in this I land either in that time, or above twenty years after: for they find not any other until the coming of S. joseph of Aramathia, who buried our Saviour, and came not hither until the 63. year after his nativity, and the time of Tiberius' the Emperor his death 24. at the least. Long before which time, the Britan's had both learned Priests, and also Bishops sent hither, or consecrated here, by the blessed Apostle S. Peter. 7. And if S. Mansuetus, of whom I have spoken before, as the German histories assure us, was consecrated by S. Peter, and sent, or went so fare a Catal. Episcop. Gullens. in Lothoring. Arnold. Mirm. in Theatr. Conuers. Gent. Gal. E●sengren. cent. 1. part. 1. dist. ●. fol. ●6. Pet. de Natal. l. 11. c. vlt. Franc. Bellefor. Cosmogr. l. 2. col. 263. Ant. Demochar. l. 2. c. 33. de Miss. contr. Caluin. journey to him, in the eastern country's for that holy purpose, whether he went out of this kingdom with direction, or from the city of Rome, with instruction given him there yet he being sent and directed to go so fare, to Peter, and consecrated by him, and by him again directed, and sent an Apostolic preacher and Bishop, into these parts, we may not be so alienated from that most blessed Apostle, but to give him this his due, to acknowledge, That he or they, who directed this our contryman, to S. Peter, above all others, was, or were also first directed by the same S. Peter, in such things. And thus having the chief Apostle of Christ, & highest Ruler in spiritual things, taking notice, care, and charge of this kingdom in this his time; The Emperor our friend and favourer, giving all allowance, and no prohibition to Christianity, and by so many extraordinary motives as are before remembered, so great a fervour and forwardness of the inhabitants here to receive the faith Our Kings of Britain were rather friends and furtherers than enemies to Christian Religion in this time. of Christ, there could now no impediment be found to hinder it, except in our own Kings, which was not so; for concerning our government here in Britain, if Aruiragus was then King here, as some historians seem to teach us, he was a friend and no Enemy to Christian religion, as we shall see hereafter: Or if Cunobile yet lived, as diverse of our Protestant writers do seem to think, upon the authority of Dio Cassius, reporting that Adminus the son of Cunobeline being banished out of Britain, by his Father, was received Dio. l. 59 Stow. and howes hist. in Caius Caligula Theatre of great Britain l. 6 cap. 4. into protection by Caius Caligula, the fourth Emperor: yet this hindereth nothing; for all histories, and antiquities are witnesses, that notwithstanding the recited difference between the Emperor Tiberius and the Senate, about the honour of Christ, and liberty of Christians, whether it was Cunobeline, Guiderius, or Aruiragus which then reigned here, he stood in terms of amity, and peace with the Emperor, and resisted not that his edict, but rather was a favourer, and friend unto it. Which our Protestant Antiquaries incline unto grounding themselves upon the authority of Cornelius Tacitus, Theatre of great Britain l. 6. c. 4. §. 4. p. 191. in this Manner: In Britain Tiberius neither maintained garrison, nor attempted alteration, and thereby as it may be thought, their own laws and Princes bare sway among themselves, howsoever the cause of Tribute was ballized, if not in Tacitus Annal. l. 2. c. 5. subjection, yet were well affected to the Romans, as appeareth by Tacitus, in the kind entertainments, and in relieving their shipwracked soldiers, that by Crosseinge the seas, were by tempest driven upon their coasts, and courteously sent them thence, by their petty Kings unto Germanicus, their General. 8. Neither doth the British history gainsay this opinion, although the Theatre writers immediately after the last recited words, do add: Notwithstanding jeffory of mommouth seemeth to affirm the contrary, that bringeth fourth the the Reign of one Guiderius, and the valour of Aruiragus, the sons of Cunobeline, to withstand the Romish, command, and utterly to refuse the payment of the Tribute, banding both against Tiberius, as also against Caligula, and Claudius, the Emperor's subceeding. Which denial of the Tribute Guiderius or Aruiragus to either Caius Caligula, or Tiberius, is not affirmed by the writer of the British history, which these men name Geffory of monmouth, who truly translated Galf●id. monum. hist. Reg. Brit. l. 4 c. 11. Ponticus Virun. Brit. hist. l. 4. it. For this Author saith first: post illum (Tenuantium) promotus est ad Culmen regale Kymbelinus filius suus miles strenuus, quem Augustus Caesar nutrierat. Hic in tantam amicitiam Romanorum inciderat, ut cum posset tributum eorum detinere, gratis impenderet. In diebus illis natus est Dominus noster Iesus Christus: After Tenantius his son Kymbeline a valiant knight, whom Augustus Caesar had brought up was preferred to the kingdom. He loved the Romans so much, that when he might have detained their Tribute, he freely paid it. And in the next chapter, where he bringeth in Guiderius, and Aruiragus, cap. 12. supr. he addeth: Expletis vitae suae diebus. cessit regni gubernaculum Guiderio. Cum ergo Tributum quod appetebant Romam, ipsis denegaret: superuenit Claudius, qui in Matth. Westm. an. D. 44. Stowe and howes hist. in Claudius' Holinsh. hist. of Engl. l. 3. in Theomantius c. 18. Strabo in Geograph. in Brit. Imperium subrogatus fuerat: when Kimbeline was dead, Guiderius succeeded in the Kingdom. Therefore when he denied the Tribute, which the Romans demanded, Claudius came hither being then Emperor, which is that, the British history hath of this matter, and also Ponticus virunnias word by word, which was in the fourth year of Claudius, seven years at the least after the death of Tiberius. Therefore it is evident, by all accounts, that during the life of Tiberius, there was no breach, but a continued amity between him and the Britan's, And so his Imperial favourable edict for all Christians, was not, could not be contradicted, but received, and approved in this kingdom, by the Britan's here. And yet if the Kings of Britain had denied their Tribute unto Tiberius, this would have proved nothing, but they were yet rather friends, than enemies, maintainers, than persecutors of Christians; which is evident in that King Aruiragus, who at such time, as the Roman Emperor Nero was a persecutor of Christians, and Claudius before him, yet this British King was so great a friend and favourer of the Religion of Christ, that even by our Protestant Antiquaries themselves, this nation was in their days, an harbour Theatre of great Britainel. 6. Godwin. Conu. of Britain. Leland. in Arth. antiq. Glascon. Capgrau. in 5. joseph. Aramat. Stowe Howes hist. in Aruiragus. Holinsh. hist. of Engl. in eodem of Canelden in Belg. harding Chron. in Aruiragus. Arnoldus Nurman. theatro Conuers. Gent. Gulielm. Eiseng. centent. 1. Petrus de Natal. l. 11. Anton. Democh. l. 2. contra Caluin. c. 33. and receptacle, for such Christians, as fled hither from their persecution. And this King did not only permit them to enjoy peace, and quietness, but releived their necessities, allowing them public profession of their holy religion, even in Churches and oratory's, privileged by his authority, and was so fare from being a persecutor, that diverse have written (of which hereafter) that he himself was also a Christian. 9 By which and other such, or more heavenly motives it came to pass, that I may boldly write, this nation of Britain had diverse Christians even in this time of Tiberius. Among whom that little testimony of so holy & ancient antiquities (which by injury of times is left unto us,) will give me warrant to write that S. Mansuetus borne in this kingdom was one, & (no other nation claiming them) not unprobably his holy Successors, & Associates S. Amon, and S. Alcha: especially if we follow those Authors which say, That S. Mansuetus was sent as an Apostolic man, & Associate to S. Clement, uncle of S. Clement the Pope, first Bishop or Archbishop of Metz, by S. Peter the Apostle, in the time of Caius Caligula Emperor in the 40. year of the Nativity of Christ: anno & quod excurrit quadragesimo, S. Petro Pontifice Maximo, Caio Caligula Imperatore. About the 40. year of Christ in the time of S. Peter's Papacy, and Empire of Caius Caligula. Wherefore we must needs grant, he was a Christian some time before, for neither Catechumen, Neophites, or newly converted were allowed to such functions, And so he was a Christian in the time of Tiberius, which was the case also of S. Clement sent with him, converted by S. Peter in that time of Tiberius, as is before remembered. And if S. Mansuetus borne in the furthest and more northern, and remote part of this Island, and therefore termed natione Scotus, travailed so fare, from hence as to Antioch, or those eastern Arnoldus Mirm. & Gulielm. Eisengren. supr. Franc. Belleforest Cosmograp. l. 2. col. 263. Cat. Ep. tull. parts, beyond, or about Jerusalem, to be then instructed, by S. Peter, before he came to Rome, or any western nation, as these authorities have told us; we may not be so regardless of the honour of this kingdom; but to think that many of these nearer parts in Britain, at home, and others at Rome, undertook either by themselues, or with this holy Saint, that happy pilgrimage, to that most blessed Apostle to be instructed in the faith. Concerning some of them which probably went out of Britain about that time I have spoken & among them that were then residing at Rome, and went from thence, or in this time were converted there, not without probable reason, I reckon the blessed parents of S. Claudia, Christians before S. Peter's coming to Rome, to be resident there, and his entertainers there, before Claudius the Emperor came into Britain, to lead them, or any such, hostages, or captives thither, as I shall prove hereafter. And this giveth some particulars of that which diverse Gildas epist. de excid. & conq. Brit. cap. 6. Theatre of great Britainel. 6. c. 9 Protestants would deduce from Gildas, in general of this our Britain, that it received praecepta Christi tempore summo Tyberij Caesaris: the precepts and Religion of Christ in the later time of the Empire of Tiberius. As our Protestant antiquaries have both published, and plainly expounded him before, in their public work the Theatre of great Britain composed by their common labours and consents. Besides which, an other both reputed a Bishop, and learned historian among them thus affirmeth, there be many testimonies to such Godwin. Catal. in York 1. Paulinus. purpose: there be manifold testimonies of very credible Authors who witness, that the faith of Christ was received in diverse particular places of this Island, presently after the Ascension of Christ, or the least while the Apostles yet lived. Their first Protestant Archbishop saith: ab ipsis Ecclesiae Incunabilis, hanc Insulam in fide Christiana Matth. Parker Antiquit. Brit. pag. 2. fuisse instructam: That this Island was instructed in the faith of Christ even from the cradle, or first infancy of the Church. And this is their commonly received opinion. THE VI CHAPTER. THAT S. JAMES THE APOSTLE, WHO IS commonly said to have preached in Spain in this time, did not preach in Ireland, as some writ: yet his preaching to the jews in Spain might prepare the way for the spiritual good of some in Britain, although none of them converted by him. 1. DIVERS historians write, That S. james the Apostle, son of Zebedeus, and brother to S. John the Evangelist, preached in the west part of the world, wherein Britain is (among Cosmographers) accounted to be situated, in this time of Tiberius, and so may somewhat belong to our history, especially if we should follow some late Protestant writers, which would extend his preaching into Ireland so near unto us in this time, whereof we now treat. Which if it be true, we may not pass it over with silence; for Ireland having been the ancient country of the Scots, even those of this kingdom, Some men perhaps The Authority whereon they build, which writ S. james the Apostle preached in Irland insufficient, and mistaken by them. might think, that S. Mansuetus came to the knowledge of Christ by that means, though I do not find any Protestant we have, to write of this holy Saint. But that which is said before, that he was disciple to S. Peter will keep us, from that error. They which would bring S. james into Ireland, ground upon Vincentius. The likeness of the name Hiberia caused perhaps the error that he was in Hibernia: Ireland, for almost all histories of the Irish and other nations are silent of that Apostles being there. Isidor. hispal. l. de Patrib. non. test. V●terbien. Chro. part. 14. Petr. de Natal. l. 6. c. 133. Antonin. part. 1. titul. 6. cap. 7. Joys de Mayerne Turquet histoire generale d'Espane. Philip. Bergone. Holin●h. or Stanish. histor. descript. of Ireland. 2. Yet for his preaching in Spain, Hiberia, we have many Authorities, beside the histories and tradition of the Spaniards. When otherwise there is no such testimony for his being in Ireland, & the Irish themselves do derive their first preaching, or teaching the faith of Christ among them, from such as came out of this Britain thither, or from S. Patrick sent thither by S. Celestine Pope of Rome, about the year 430. And is named the Irish men's Apostle. And although Holinshed, or Stanishurst the writer of that part of the Irish history doth say: ●e find that immediately after Christ's time, S. james the Apostle and others travailing into these west parts, did first instruct the Irish people & teach them the glad tydeings of the gospel, so that diverse amongst them even the● were Christened and believed: Yet he bringeth no other warrant for that assertion of his, not so much as naming Vincentius but teacheth after how it was converted by S. Palladius and Patricius, and others out of this Britain, neither is any one Christian of that nation to be named, before that time: Which will hardly be found to be true of any nation, that received the faith so long before, as Vincentius supposeth, if he meaneth Ireland: which he doth not, but Vinc●ntius doth not affirm that S. james preached in Ireland but in Hiberia, Spain. only Spain, as is evident in his ninth, and seventh chapter where entreating of this S. james, he saith, as the ancient French (in which he wrote) manuscript, which I follow doth give me warrant that S. james the Apostle did not preach in Hibernia, Ireland, but only in Hiberia, Spain: his words translated be these: when the Apostles were separated into diverse parts, and country's, Vincent. speculhistorial. l. 9 c. 7. Manusc. Gallicum antiq. Guliel. Eisengren. centin. 1. fol. 163. Calist. 2 in vit. S. jacobi. Breviar. Rom. in fest. eius 25. jul. Antonin. part. 1. tit. 6. c. 7. Mantuan. in fast. Petr. de Natal. lib. 6. c. 133. Viterbien. Chron. part. 14. Isid. in jacob. Holinshed description of Ireland. p. 52. Joys de Mayerne hist. generale d'Esp. l. 4. p. 179. james the Apostle of God, preached the word, of God es parts de Hiberie, in the parts of Hiberia, Spain, where he chose seven disciples: And then immediately follow the names of his Spanish disciples, as they are also related by the Spanish historians. And this is all he writeth of this matter and the preaching of that holy Apostle. Therefore it cannot be imagined by any thing written by Vincentius, except my Manuscript deceiveth me, that he ever preached in Ireland. And this English Protestant historian, who hath so relied upon Vincentius, proveth as much, from the Irish Antiquities, and Antiquaries themselves in these words: The Irish writers themselves affirm, that their country, was rather still esteemed as one of the unchristened Lands till about the year four hundred twenty & six, whilst Celestine the first of that name governed the See of Rome, Who sent S. Patrick thither. And his preaching in Spain itself is not so certain by the writers of the Spanish history. Among whom Lovys de Mayerne in his history generale d'Espagne writing from the Spaniards themselves, affirmeth, that the doctrine of Christ was known in the time of Tiberius, but obscure, who was their Apostle. And after proveth how the Spaniards which say, S. james was there, say also: that he converted but nine persons, and returned into jury, and lived all his life after in Jerusalem, and the places adjoining. And so no time is left for his Irish journey, supposed as before, being beheaded by Herode in the third year of Claudius the Emperor. And S. Isidor himself a Spaniard (if Author Isidor. Hispal. l. de vit. & mort. Sanctorum c. 73. Philipp. Bergom. ad An. 43. Breu. Rom. in fest. S. jacobi. 25. julij. of that book of the life & death of Saints) carrieth him no further than Spain: so Philippus Bergomensis with others, and the whole Latin Church in the public office of his festivity, Is so fare from allowing any further limits to his preaching then Spain, in these western parts, that it doth not warrant unto us, that he was in Spain, but only saith, that the Tradition of the country of Spain is so. jacobus post jesu Christi Ascensum in coelum, in judaea & Samarta praedicans, plurimos ad Christi fidem perduxit. Mox Hispaniam adijsse & Magdeburgen. Cen●ur. 1. l. 2. c. 2. col. 22. 23. Francis Burgoin. hist. l. 2. c. 1. ibi aliquot ad fidem convertisse illius provinciae traditio est. 3. And that Hiberia, Spain, should be gathered only from Vincentius, and not Hibernia, Ireland, it is made clear, by the like mistaking of the Magedurgian Protestants, who setting down, who they think preached in this part of the world, in bringing Vincentius to say S. james preached in Ireland quite thrust him out of Spain itself, leaving it to S. Paul, and yet that doubt fully. In Hispaniam Paulus se permittit Iturum esse, Rom. 15. verum an eo peruene●t, incertum est. In Hibernia jacobum unà cum alijs quibusdam docuisse, Vincentius scribit lib. 8. c. 7. Paul promiseth that he would go into Spain in his epistle to the Romans. But whether he came thither or no, it is uncertain, Vincentius writeth that james with some others taught in Ireland. So that the error of these men in this matter, doth so much as it can, against the tradition of the Spaniards, deprive them of that holy Apostle, and yet for his being in Ireland proveth nothing at all for as all men know, Hiberia, and Hibernia, be quite different Country's, and Hiberia (Vincentius his word) is never taken for Ireland but for Spain. Therefore whosoever would with the Magdeburgian Protestant's change Vincentius his Hiberia, into their own (in this case) Imagined Hibernia, which Vincentius doth not name, must needs by his authority, the only or chief ground they have, deprive both Ireland and Spain of the presence of S. james. For Vincentius only nameth Hiberia to be the place where this Apostle preached, which by no possible construction can comprehend both those Country's so divided. And the Disciples which he had, being very few, Guliel. Eisengr. cent. 1. in Hispa. Antonin. part. 1. tit. 6. c. 7. Petrus de Natal. lib. 6. c. 133. Joys Maycrne hist. gener. sup. Vincent. in specul. historial. l. 9 c. 7. & cap. 6. Breu. Rom. 25. julij. Martyrol. Rom. 25. julij. were only Spaniards there borne, & not any one of any other Nation, Scotland, Ireland, or whatsoever, as is evident in all writers of his life and death, even by Vincentius himself, whom these Protestants have cited before, who never nameth Mansuetus, or any sent into these parts, of Ireland, Scotland, or Britain. So the public Church Service in the feast of that Apostle with the rest. The old Roman martyrologue speaketh of his body carried to Spain not of his preaching there. That place which these men cite from Vincentius in the 7. chapter of his 8. book, hath not one word either of Hiberia, or Hibernia, or S. james, but speaketh of S. John baptist his preaching and life. 4. Therefore the whole current of our late English Protestant Antiquaries (whom I am still to be directed by,) perceaving perhaps how unadvisedly their Brethren of Magdeburge, Francis Burgoinge, and Holinshed have carried themselves in this business, hath quite forsaken them, running in an other channel, and never remembering S. james among those Apostles, from whom this kingdom by any means received the holy Religion of Christ. For Vincentius writeth no such thing, but quite oterwise, that he only preached in Hiberia, Spain, and from thence returned to Jerusalem again. His words in the old Manuscript Copy, are these: Quandles Apostres se separirent en diverse Vincent. specul. historial. manuscrip. Gallic. antiq. l. 7. c. 7. parties & contr●es, jacques Apostre de Dieu prescha la parolle de Dieu sans poeur és parties de Hyberie la où il esleut 7. Disciples, Torele, Second, Inladette, Cilefont, Eufrase, Celee, Ysichoe, & annonça leur erreur, & sema en eux la parolle de Dieu, qui longuement auoit esté sans fruit, & quand le dernier iour approcha, il les mena avec luy en jerusalem, & la reccut le martyr: Which translated into English, is thus: When the Apostles, did disperse themselves into several parts and Country's, james an Apostle of Christ did preach the word of God without fear in the Country's of Hiberia (Spain) where he did choose 7. Disciples Torquel, Second, Inladette, Cilefont, Eufrase, Celee, Ysichoe, and did announce their errors, and sow in them the word of God, which long time remained without fruit. And when the last day did approach, he Hymn. Eccl. Tolet. de S. jacobo apud Baron. annot. in Martyrolog. Rom. die 25. Iul●j. Baron. annotat. supr. in jacobo. Arnoldus. Mirm. Theat. Conuers: Gent. in S. jacobo fratre joa. Act. c. 8. 9 10. etc. Theatre of great Brit. l. 6. pag. 202. c. 9 Act. 15. v. 7. led them with him to Jerusalem, and there received martyrdom. Hitherto the very words of Vincentius: whereby is only expressed, that he preached in Spain, and from thence returned to Jerusalem again. 5. The same is testified also by the ancient public hymn of him, used in the Church of Toletum, in Spain, made by S. Isidore. Though many think he never preached at all in Spain. And if he did as Baronius well proveth, it was only to the jews which were there, (and not in Hibernia, Ireland) his countrymen, for the time of the Decree of the Apostles for preaching to the Gentiles, was not yet made, this being as the Spaniards say, in the 37. year of Christ, within 4. years of his Ascension, at which time, and after, they only preached unto the Gentiles, as the holy Scriptures themselves are witness in diverse places. And the Protestant Authors of the Theatre say: that Go● had chosen S. Peter, that from his mouth the Gentiles might hear the Gospel and believe as himself allegeth. And his own words are these by Protestants translation: God made choice among us, that the Gentiles by my mouth should hear Io. Bal. l. 1. de vit. Pontif. Rom. in Petr. ex Mant. l. 6. de fast. Philip. Pantal. chron. an. 38. Petr. epist. 1. cap. 1. v. 1. jacob. ep. c. 1. v. 1. the word of the gospel and believe. Therefore S. Peter, and not S. james was the first preacher to the Gentiles, And our best learned Protestants do prove, that S. Peter did not preach formally to any nation, of the Gentiles, nor to the Gentiles in Bythinia, Capadocia, Pontus, Gallatia, or any other place, until after this, but to the jews only dwelling there: Quotquot erant illis Iudaea ab origine regnis, Edocuit Christum, veterique reduxit ab usu. Which both S. Peter himself and S. james testify in the beginning of their Epistles. And were it not for the authority of those which writ that S. Peter did consecrated those seven Disciples of S. james making them Bishops and sending them into Hiberia, Spain, we might think the Hiberia where Saint james preached was the Hiberia, in, or near Armenia, a place fare more near and likely for him to preach in, than this west Country of Spain is. For there also is a Nation then named Hiberia, or Iberia, and the people thereof Cooper. v. Iber. Abrah. Orte●ius in Catal. nomin. antiq. in Iberia & in descript. Asiae. Iberi or Hebres, as the Spaniards also were called, as both Protestants and others testify, the Georgians now are dwelling there, being a Country of Asia near Pontus Euxinus. 6. And to give all contentment that may be in this matter, it doth not seem altogether unprobable: (especially the ancient Scots now called Irish, inhabiting of Ireland, and the Scots of Scotland, being anciently one and the same people with the old inhabitants of some of the maritane parts of Spain now Portugal as both Scottish, Irish, and English historians also inform us,) That S. james the Apostle preaching in Spain near unto, or among the Hector. Both. Holinsh. hist. of Irl. Mat. Westm. aetat. 5. c. 5. people of Spain, from whom diverse of our Scots and Irish are come, some fame of his preaching though short, and miracles there, might come from them to the Scots their Countrymen, mixed with our Britain's here, and by that heavenly doctrine, which seemed unto them little or nothing to differ from that which had long before more darkly been taught among them, before the coming of Christ, and hearing that S. james was returned unto jury, and Jerusalem again, and the chiefest Apostles, Doctors, and Teachers of that holy Religion, were there, But diverse both Scots, and Britan's, which then dwelled together, and as before were of one and the same mind in spiritual things, undertook that pilgrimage and sacred journey: and there meeting with S. Peter, the chiefest of that blessed company, and first preacher Hect. Both. in descr. Scot Reg. fol. 4. 5. Hieron. l. 2. contr. jovin. Abrah. O●tel. in Cosmog. B●libald●n Co●mog. Munst. in Cos. Cooper. v. Scotia Calepin. v. Scot A●●st●●. lib. de mund. Th●odor. H●st. ●cc●es●●●t. Claud. P●o●om. Geog●●p. l. 2. c. 2. Claud. Panyger. to the Gentiles, were instructed by him in the faith of Christ. And this S. Mansuetus being styled both by Antiquities and later writers before to have been natione Scotus sufficiently convinceth he was either a Britain or Scot of this Island of Britain, for although all those three people before remembered were sometimes named Scoit, as Hector Boethius, and diverse others do witness: yet to have been constantly and ahsolutely named Scots, was and is peculiar to those of this Island. Scoticum nomen ob eminentem prae caeteris virtut●m, solum nobis etiam nunc superest, quum & in Hispania & in Hibernia vetusiate interierit. And it was so anciently decayed both among those inhabitants of Spain and Ireland that even in the time of the Apostles, and before, it was almost proper to them of this Island. 7. That which we call now Ireland was in the time of Aristotle or the ancient Author of the book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world among his works called I●rna. So doth Theodoret name it. Claudius' Ptolomaeus calleth it juernia, or Hibernia. And Claudianus Hyberne: Scotorum Tumulos flevit glaciali Hiberne, so that we see, the name Scotia Scotland appropriate to our northern part of Britain; and this whole Island by some, was named Scotia. For Commentar. in Claud. Ptolom. as Pirckeinerus, or whosoever the Commentor upon Claudius Ptolomaeus was, all this Island hath been called by some Scotia, Scotland. Anglia nunc dicitur vulgo England, prius Loegria, Deinde Scotia, vulgo Scothland, Albania prius, & Caledonia, Rufo Britannia secunda. And among all historians Latin, French, Spanish, Scottish, English or what else, The northern part of Britain is absolutely called Scotland, and so hath ever been, since the name Albania, or Britannia ceased there. And if Ireland hath been at any time named Scotia, Scotland, it was only among the Scottish, or Irish writers, and such as followed them therein, those Irish historians willing to give that denomination unto it, because many of the Scots with other people dwelled there; when the true name, and among strangers was not so, but as I have declared before, from ancient histories; and to speak in a Protestants words therein Author of the Book of Estates in Ireland Edw. Grymst. estate of the King of great Britain. p. 22. following good authorities, thus he describeth it: Ireland which some of the ancients called Hibernia, others juernia, Iwernia, and jerne, and Ogigia, and by the Irish themselves, Erim, called by Ptolomee little Britain, lies between Britain and Spain. Where we see, the name Scoland is never attributed, simply, unto it, by these Authors judgements either by the Irish themselves, or other writers, late or ancient. And, as all men know, The sentence of Hector Boetius is, that the name of Scots and Scotland hath been of late proper to them of this our Britain, and quite ceased and discontinued both in Spain, and Ireland; Arnoldus Mirman. Theatr. convers. gent. Gulielm. Eiseng. Centen. 1. part. 1. distinct. 3. fol. 56. Petr. de natalib. l. 11. cap. vit. Ant. Monchiacen. Demochar. l. 2. de Miss. contra Caluin. cap. 33. Franc. Bell●for. Cosmograph. l. 2. col. 2. col. 263. Catalogue. Episc. Tullers. and yet they which term. S. Mansuetus natione Scotus: a Scot by nation, are late writers, as Arnoldus Mirmannius, Gulielmus Eisengrenius, Antonius Democharez, Franc●s Belleforest, and others speaking after the vulgar manner of nameing Scot and Scotland in their time, of which only they speak, not entering into any controversy, what people have been called Scots, but are such as call no other Scots or Scotland, then of our Britain. 8. So that the truth which is affirmed in this matter, is only this, that S. Mansuetus disciple of S. Peter the Apostle, and by him ordained the first Bishop of Tullum, Toul, in Lorraine, was by nation borne in that part of Britain, which now, and ever of late for many years, is and hath been called Scotland: But whether he was a Britain or a Scot those Authorities do not determine. But it will more fully appear hereafter that he was by birth a Britian, that part of this Island at that time being part of Britain, and long after; which among others Martial the Poet maketh manifest for that time: for speaking of the inhabitants of that part of this kingdom, which now is called S. Mansuetus disciple of S. Peter the Apostle was a Britain. Scotland. To Quintus Ouidius, that was to travail thither, from Rome, he calleth them Britan's of Caledonia. Quinte Caledonios' Ouidi visure Britannos. The country now called Scotland was part of Britain● in this time, and long after. And it should seem by Martial, that this Quintus Ouidius himself was a Britain of this nation, and perhaps of the kindred or retinue of lady Claudia, for he doth not only speak of his long journey from Rome, to our North part of Britain, as before, now Scotland, but in the same place setteth down, that he was to return again into Italy, from hence, and make his abode at Martial. l. 10. epigram. 44. ad Quintum Ouidium. Martial. supr. epigr. 44. Sabinam where the house of our Country woman lady Claudia, and her Husband Pudens was. Sed reddar● tuis tandem mansure Sabinis. But this hereafter, when I come to that time. But this sufficiently convinceth both that the northern inhabitants of this kingdom in those days were called Britan's, and that there was intercourse between Rome, Romans, and them especially when we see an old man, fit to sit by the fire, then to take so long a journey, as the Poet there describeth him, not only to go to the remotest places of this kingdom from Rome, but to make his return into Italy again. And here I end the days of Tiberius, leaving Cunobeline still King in Britain, or Guiderius newly begun his Reign. THE VII. CHAPTER. OF THE TIME OF CAIUS CALIGULA, Emperor; and some Christian Britan's of this nation, probably both at Rome, and in Britain in his days. 1. AFTER the death of Tiberius, Caius Caligula succeeded in the Empire, but reigned so short a time as I have before remembered: Caius Caligula Emperor a friend and favourer of Christians. neither do we read that among his other vices, which were many, and great, that he was a persecutor of Christians: for those outrages which he committed against the jews, which among others (our own historians do report) were rather in revenge against the jews, for the death of Christ, and their persecuting of Christians, then for any hatred to Christian Religion: And it was a just punishment of God towards that incredulous people, & their holy temple, that had been so long renowned, for the true worship, and sacrifice of God, to see it now polluted Matthew West. an. 40. Theat. of Britain in Caius Caligula. with the Idolatrous sacrifices, of the Gentiles, the Idol of jupiter, and the Emperor himself, a vile and wicked man, to be worshipped and adored there, as the Lord of heaven and earth: Caesar, templum quod erat Hierosolymis iussit prophanari sacrificijs Gentilium, jovis statuam ibi collocat, seque▪ ut Dominum coeli & terrae coli & adorari praecepit. When otherwise, concerning Christians, he still permitted Matth. Westm. 38. 39 Niceph. Histor. Eccl. l. 2. cap. 10. Arnold. Mi●m. in Theat. Conuers. gent. the favourable Edict of Tiberius to remain in force. He banished Pilate by whom Christ was crucified. He deprived Herode of his kingdom, and together with Herodiades his brother's wife, which he kept, (the occasion of the martyrdom of S. John the Baptist) he drive into banishment, and these and such favours and justice he extended unto the Christians, who together with their friends had complained to L. Vitellius Precedent of Syria, which he related the Christians proveing it to Caligula. And though this man made a show of war against the Britain's, yet it was not for any matter concerning Stow and howes hist. in Ginde●ius. Holinsh. hist. of Engl. l. ●. Galfrid. monum. lib. 4. hist. cap. 13. Pontic. Virun. li. 4. Britan. hist. Stab. Geograph. Christian Religion. 2. And we are assured, both by the British history, Ponticus Virunnius, & diverse Protestant writers, that not only Adaminus son of King Kimbeline with his retinue, lived with the Emperor Caligula, but there were then many, Britanni obsides Romae: Britan's kept for pledges, or hostages then at Rome. And this Emperor did nothing in matters of hostility against the Britan's, but only made a show of war, and returned with contempt. And the British Kings at that time whether Kymbeline, Guiderius or Aruiragus were friendly S. Mansuetus Britan made Bishop by S. Peter the Apostle. unto Christians. In the time of this Emperor we read that S. Peter the Apostle consecrated our holy country man S. Mansuetus, which he had Christened before in the time of Tiberius, a Bishop, and sent him to Tullum in Lorraine. Tullenses habuere Apostolum, suaeque in Christum fidei primum Antistitem Arnoldus Mirmannius in theatro conversionis gentium. §. Metensibus. Eisengr. cent. 1. distict. 3. part. 1. Anton. Democh. lib. 2. de Missa ●ontra Calo. cap. 33. Petr. de natalib. l. 11. c. vlt. Franc. Bellefor. Cosmog. l. 2. S. Mansuetum S. Petri Apostoli discipulum, S. Clementis collegam, origine Scotum: The Tullensians, or inhabitants of Tullum in Lorraine, had for their Apostle and their first Bishop of their faith in Christ, S. Mansuetus, a Scot by nativity, the disciple of S. Peter the Apostle, and companion of S. Clement. This is testified also by many others as Gulielmus Eisengrenius Antonius, Democharez, Petrus de natalibus with others saying: S. Mansuetus natione Scotus, ex nobili prognatus familia, Simonis Bar-ionae Apostolorum Coryphaei discipulus, socius beati Clementis Episcopi Metensis, à Petro Loucorum in urbe Tullensi primus Antistes consecratus est. Mansuetus by nation a Scot (so they term our northern Britan's) borne of a noble family, the disciple of Simon Bar-ionas the chief of the Apostles, fellow of S. Clement the Bishop of Metz, was consecrated by S. Peter the first Bishop in the city of Tullum. 3. Hitherto these Authors, only this difference I find between them, Arnold. Mirm. in Theatr. Conuer. gent. in S. Clem. Metensi Episc. that Arnoldus Mirmannius saith, S. Clement whose companion S. Mansuetus was, was Bishop of Metz by S. Peter's appointment in the 40. year of Christ, Caio Caligula Imperatore, when Caius Caligula was Emperor. And Eisengrenius saith, S. Mansuetus was made Bishop of Tullum, in the year 49. eight or neyne years after. Which may easily be reconciled together▪ by saying S. Mansuetus was sent by S. Peter in the year of Christ 40. and took not upon him the charge of Tullum, until the year 49. in the mean time being otherwise, and else where employed, in preaching the gospel of Christ. Neither will it avail, or prove any thing to the contrary, for any man to object, that S. Peter was not yet come to Rome, nor after until the beginning divers Churches, founded, Priests and Bishops consecrated for the west by S. Peter before h● was resident at Rome. of the Empire of Claudius: for although he came not thither, to make any residence there, until about that time: yet this nothing hindered many of these western nations, moved with the love of Christ, and fame of S. Peter, to resort unto him, in the parts of the East, where he remained, to be instructed by him. And he both by himself, and his disciples sent from him, had founded many Churches, in diverse parts of the western world, before this time, as namely at Tauremonium, the 39 year And at Siracusas, the same year. And in Guliel. Eisengr. centen. 1. part. 4. dist 8. Metaphr. in vit. Petr. Niceph. l. 2. c. 35. Eisengren. supr. Volaterr. lib. 11. Add. cert. Apol. l. 1. Eisengr. cent. 1. part. 1. distinct. 7. Metaphrast. in v l. Petri & Pauli Nicephor. l. 2. c. 35. Is. c. 66. v. 19 21. Sicilia Ecclesiam Christi instituisse, to have founded the Church of Christ in Sicily the same time. And at Antaradum, before that, in the year 37. and at Tauromenium in Sicily, where he as before had then preached, he ordaineth S. Pancratius Bishop, in the year 39 and S. Marcianus his disciple, Bishop of Siracusas. And as before, sent S. Barnabas with others, into other parts of Italy. And this is no more, than God had long time before foretold by his Prophet Isay, speaking of these times, and the Apostles preaching, after the Ascension of Christ: I will set a sign among them, and I will send of them unto the nations to Tarsis, to Greece, into Italy, to the Isles a fare of, and they shall declare my glory among the Gentiles. And I will take of them for Priests and levites, saith the Lord. Where we see not only Italy, but this very Island to be remembered by the Prophet of God to have the gospel preached unto it, even in the very first beginning of Christianity. For the words of the Prophet cannot be more properly applied unto, or verified of any Island, then of this our Britain; both an Island a fare of from Jerusalem and one of the greatest in the world, and The Prophet's of the old testament foretold the conversion of Britain in this time. that which before all others, did generally, and publicly afterward embrace the gospel of Christ. And at that time as all writers agree, this Island did acknowledge Christ, as likewise that other great Island Taprobana, or S. Laurence Island, the greatest with this, or greater, and also fare from Jerusalem, did by the preaching of S. Thomas the Apostle. And the scripture is so clear for the conversion of the great Lands unto Christ, even in the beginning of the gospel, that no nation almost in the world may be more plainly said to be called to the faith of Christ in that time, them this Island the most renowned in this western or northern world. Our Lord hath reigned, let the Ps. 96. v. 1. Is. 24. v. 15. 16. Is. 42. v. 4. Is. 49. 1. earth rejoice, and many Lands joy.. The name of the Lord of Israel in the Lands of the Sea. From the ends of the earth we have heard praises the glory of the just one. The Lands shall expect his law. Hearken you Lands, and people a fare of attend. The Lands shall expect me. These and more places have the holy Prophets of this our happy vocation and calling unto Christ in that time. 4. Neither may we be so injurious to the honour of this our Island of Britain, the Lady and Queen, as it were, of Lands, to deny that honour unto it, which we do and must give to others, to have received the faith of Christ in these times. I have spoken of Taprobama before; as likewise of Sicily. Saint Titus preached in Creta, and was Bishop there. S. Paul the Apostle in Melita as he Act. Apost. Paul. epist. ad Tit. Act. 28. Petr. de natalib. l. 2. c. 62. Guliel. Eisengr. centen. 1. part. 4. dist. 8. Nicephor. l. 2. c. 40. was brought to Rome. S. Nicanor one of the seven Deacons in Cyprus, and diverse other Lands both in the mediterranean, and other Seas are proved both by holy scripture, and allowed authors to have received the faith about this time. Neither are they wanting that affirm, one S. Simon an Apostle, whether S. Simon Peter, or S. Simon Zelotes I will entreat hereafter, preached also in this Island, not long after these. And many lying in our Northern, Ocean as Island (esteemed to be the Anciently named Thyle, Groneland,) and other prophesied to receive then the faith of Christ: this Island of Britain, the, gate, way & passage unto them, was not passed by in that happy work. Especially when (if it shall not be thought to interrupt my history of Britain) The faith of Christ preached in America, by such as preached in Britain. I have clearly proved, to be added in due place, That the gospel was preached in America, by such as preached here, And that it was known many hundred years since to those of this kingdom of Britain, and not unprobably in the Apostles time, and was the harbour and secure of some of them or their disciples, first preaching here, and from hence happily transported and passing thither, to deliver there their heavenly message. 5. But howsoever these things be proved hereafter, manifest it is, by that which is said before, that our contryman S. Mansuetus was either in the reign of Caius Caligula, or Claudius, Bishop of Tullum, and founded the first Episcopal succession there. S. Mansuetum Petri Apostolorum Coryphaei discipulum Guliel. Eisengr. centen. 1. part. 7. dist. 1. Petr. de natalibus l. 11. c. vlt. Demochar. l. 2. c. 33. Arnold. Mirm. thea●●o, convers. Ma●tirolog. Rom. 3. Septemb. Ado eod. die. Episcopatum in Leacorum urbe Tullo fundasse. And no man will think, that he alone of his nation, was either consecrated Bishop, or Priest, or became a Christian. It is a thing scarcely heard of in histories, that any one man should only be called to that highest dignity, and calling, in the Church of God, and to leave his country, to preach to strangers, except his own nation was otherwise furnished both of clergy men, and other Christians, and except some storm or violence of persecution should separate him from his natural friends and country: which neither is, nor can be pretended in this case. For neither at that time, nor all the life of S. Mansuetus, being (as here after) very long, divers other Britan's probably converted with S. Mansuetus by S. Peter. yet he not returning into Britain, was there any persecution of Christians in this kingdom, but quite otherwise, favour and friendship of all in authority to that religion: and not this only, but (as I have proved before) a general inclination, and disposition in the whole Island, to be instructed in, and receive the faith of Christ. And so whether we will say, that this holy Bishop of Britain, went from hence to S. Peter in the Eastern Country's, or S. Peter was then here in these parts, when he consecrated him Bishop or Priest, no man can be so unadvised to think, that he was the only Bishop, Priest, and Christian also of this Nation then: This cannot enter in any reasonable judgement. If we say that S. Mansuetus went out of this Nation to S. Peter in the Eastern Country's, (which Protestant's will rather agree unto) this maketh as much for the honour of that Apostle, and the love and reverence of our first Christians unto him, to draw them by such forcible bands thereof, to undertake so long & dangerous a journey to be instructed by that holy Apostle. And this holy Bishop being Associate to S. Clement a Roman borne, and so returning by Rome from those Eastern Country's, being their direct way to Metz, Tullum, and those places where they preached, but at their passing by Rome, S. Mansuetus visited those Britan's of this Nation, which then were hostages, and pledges there, whereof some at that time in true judgement The British parents of lady Claudia, and others of their family, became Christians about this time. must needs be thought to be Christians: as namely the parents of Lady Claudia, which both were Britan's: And that they were then Christians before the beginning of Claudius his Empire, or S. Peter's coming to Rome, in the beginning thereof, the Romans themselves shall witness for they tell us, that the house of Pudens husband of our country woman S. Claudia was the first lodging of S. Peter in Rome, and there, first the Christians assembled Baron. in annot. in diem. 19 Maij Martyrol. Rom. Author of 3. ConH. Godwyn Conuers. of Britain pag. 17. Godwyn supr. pag. 17. 2. Tymoth. 4. Godwyn supr. Martyrolog. Rom. die 19 Maij. Martial. Epigram. Bal. centur. 1. De scripture. in Claudia. to serve God. Maiorum firma traditione praescriptum est, domum Pudentis Romae fuisse primum hospitium S. Petri Principis Apostolorum, illucque primum Christianos convenisse ad Synaxim, coactam Ecclesiam, vetussimumque omnium titulum Pudentis nomine appellatum. And yet certain it is, that this S. Pudens was either but a very young child, or not yet borne when S. Peter came to Rome, and so young, that our Protestants by their Bishop and Antiquary saith of him and Claudia, Pudens and Claudia were two young Persons, when S. Paul remembered them, in his second epistle to S. Timothy which they say was in the last year of Nero, or without doubt not long before, 24. or 25. years after S. Peter's coming to Rome in the beginning of Claudius his time by all accounts. And these Protestant's further say, thy were so young that they were not in their judgments married until the later end of Traian's time, or about the beginning of Domitian. And the ancient Roman Martirologe itself is witness, that when S. Peter came to Rome S. Pudens was not a Christian but baptised by him: S. Pudens S. Pudentianae pater qui ab Apostolis Christo in Baptismo vestitus. Therefore it was not S. Pudens than not borne, or a young child & not Christened, but after, that did or could give the first entertainment in his house to S. Peter, or make Christian Britan's in Rome, the first entertayners of S. Peter the Apostle there: and their h●us● the fi●st Church, or Oratory fo● Christians t●●re▪ his house a Church for Christians. Besides evident it is, that this S. Pudens was borne in Vmbria in Italy, fare from Rome, & his dwelling house was there at Sabinun, of which S. Claudia his wife took an other name unto her, as more hereafter. Therefore I must entreat the Romans, to give me leave, to think, that this house which was the primum hospitium, the first lodging ●f S. Peter in Rome, was the house of the holy Christian parents of our renowned country woman S. Claudia, and they then Christians and some of the Hostages of Britain at Rome when S. Peter came thither first, and were so charitable to the Saints Thes probably converted by their ●●ntryman S. Mansue●us r●turning● by Rome, f●om S. ●●ter ●n 〈…〉 contry●●. of God, that they gave entertainment to that holy Apostle before any of the Romans, and made their house, the house of God, and serving him. 6. Not unprobable it is, that these holy Br●tans then in Rome, which so first received S. Peter there, were first converted by their holy contryman S. Mansuetus disciple of S. Peter, as he returned from that great Apostle at Antioch or there about, with S. Clement by Rome into these parts, whether S. Peter sent them Bishops. And by this happy means of that holy Apostle S. Peter, his disciples & our Christian contriman at Rome, much spiritual good redounded after to this Kingdom, as I shall make more manifest in the time of Claudius, & other succeeding Emperors. Neither can we think but very many here in Britain were also then converted by the means of S. Mansuetus, or some other of his holy companions, both in his journey to Antioch to S. Peter, & in his return into these Country's again to preach the gospel especially in the more Northern part of Britain, of which Nation he is supposed to be, & named Scotus, a Scot, as all the Britaines of the North part beyond the wall or Trench of the Emperor's Adrian and Severus were named, because they were so mixed with the divers of the Northern B●itans converted about this tym●, and by diverse authors before those ●f the Soutern parts. Scots, that in time, the Scots were the greater & stranger nation in that part. And of this time and in this sense it is most properly true for any thing which we read particularly in histories which the Magdeburgian Protestants with diverse also of this kingdom, both Catholics & Protestants was from Petrus Cluniacensis (and I may add Tertullian) that the people of Britain in the North where the Scots now be, were the first Christians. Scotos Christianos' antiquiores Petrus Cluniacensis vocat: ac referatur huc quoque Tertulliani testimonium, qui Magdeburgen. centur. 2. cap. 2. col. 6. Theatre of great Brittany l. 6. Tertullian l. adversely. judaeos. Theatre of great Brittany l. 6. c. 9 §. 9 inquit: Britannorum inaccessa Romanis loca Christo fuerunt subdita. Petrus Cluniacensis calleth the Scots, the more ancient Christians. And hitherto we may refer the testimony of Tertullian who saith the places of the Britan's which were unaccessable to the Romans, were subject to Christ. And he addeth of the Britan's, nomen Christi regnat, the name of Christ reigned among them. Which our English Protestant Bishops in their Theatre confirm in this manner. It is certain that the Britan's were with the first Converts: And Tertullian who lived within 200. years of Christ's Nativity, showeth no less: who the more to provoke the jews, against whom he wrote, calleth to witness the fruitful increase of the Gospel Tertullian contr. judaeos cap. 7. Petr. Cluniacen. ad Bernard. of salvation, through many Country's and Nation's, and among them nameth the Britan's, to have received the word of life. The power whereof, saith he, hath pierced into those parts, whether the Romans could not come. Whence Petrus Cluniacensis supposeth the Scottish men the more ancient Christians. 7. The like have other Protestants, and those their cited Authors: which The Northern Britain's received the faith ●yther by S. Mansuetus, or some other disciples of S. P●t●r, about this tyme. cannot be otherwise verified, but applying this preaching of the faith of Christ, unto those Northern Britan's, either by this their holy Contriman, saint Mansuetus, the first Bishop we can find of this kingdom, or some other Associete of his, sent hither, at, or about that time, by the same holy Apostle S. Peter. For in all other respects, whether we speak of the British Christians here in the time of Claudius, or Nero, of which these Protestants will tell us Hector Both. hist. Scot Georg. Buch. rer. Scoticar. l. 4. Rege 27. Holinsh. h●stor. of Scotland in Donaldus. H●ris. descript. of Britan's. Stowe & Howes hist. Theatre of Brit. l. 6. Matth. west. an. 209. 198. and others. more hereafter, or the coming of saint joseph of Aramathia, and his Religious Companions into this kingdom, in the days of Nero, or the general Conversion of the kingdom of Britain unto the Trenches of Severus in the time of King Lucius by Pope Eleutherius, all these were long before the Conversion of the Scots in the time of their King Donaldus either by Pope Victor, or Zepherinus, as Harison rather supposeth, the first time which is assigned by any, being in the 203. year of Christ: and if it was under Pope Zepherine, it was after that time, for he was not chosen Pope until the year 209. before which time or the beginning itself of the Papacy of saint Victor, which was in the year 198. this our Britain on this, side (the remembered division) had generally and publicly received the faith of Christ. And the very words of Tertullian, living and dying before this Conversion of Scotland, within the first two hundred years, by these Protestants before, and writing that his book, adversus judaeos, long before, and yet saying, that the places of Britain, which the Romans could never conquer, or come unto, Britannorum Romanis inaccessa loca: did acknowledge Christ and his name did reign in them, before he wrote, do manifestly convince it to be so. For Tertullian living and writing in Africa, could not possibly take notice of things done here in an Island so fare of, presently after they were first effected: and by no means, could either he, or any other writer speak of things done so long after, truly to repart them done so long before, If he had been the greatest Prophet that ever was. Therefore both the Testimony of him, and Peter Cluniacensis also must needs, (to be true) have relation to these days of saint Mansuetus, and his Associates, or others living in those times, and sent hither by saint Peter. Or else how can we allow, and commend the spiritual love and charity of saint Peter that most glorious Apostle, whom we may not control, or of this holy saint our Contryman made Priest, and Bishop by him to this his most beloved country, if he had continually stayed at Tullum, so fare hence, or there about, never coming hither to relieve the extreme spiritual needs, distresses, and miseries of this his native country, except others were then assigned by the same Apostle to supply and perform that charge? In such a case the Order of Christian charity had otherwise sent him hither, and so required both of saint Peter and this his disciple, to prefer this Nation in their heavenly love. That spirit which moved holy Moses to say to Exod. c. 32. v. 32. God: Aut miserere populo huic, aut deal me de libro quem scripsisti: Either take mercy upon this people (my country men) or blot me out of the book, which thou hast written. Rom. c. 9 v. 3. That which enforced and inflamed saint Paul to write: I could wish (so our Protestants translate) that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh. Yea the order and law of holy love bound, and tied with the chains thereof the whole College of the blessed Apostles to stay so long in jury, among their brethren there, before they preached unto the Gentiles. And Christ himself said, he was sent, ad oves quae perierunt domus Israel: to the lost sheppe of the house of Israel: and preached most to the jews of whose nation he had received his Incarnation. Matth. 15. Camden. in Belgae. edit. an. 1586. Selden. in Analect. Girald. Cambr. l. de sedis menou. dignitate. joh. Pris. defence. hist. Britannic. p. 73. 74. Parker. antiq. Britanni. Anton. Sabell. lib. de occid. Imper. & alij. 8. Therefore besides all the Protestant's of England before recited, their chiefest Antiquary concludeth that it is a thing certain, not to be questioned, or doubted of, but the Britan's did receive Christian Religion, even in the very infancy & beginning of the Church of Christ. certum est Britannos in ipsa Ecclesiae Infantia, Christianan Religionem imbibisse. So M. Selden and others before alleged. And though S. Mansuetus be called natione Scotus, yet this nothing preiudiceth the preaching of the faith to the Britan's, in the North part of this Island by him, or others of his holy companions. For long after this time all or the greatest part of the inhabitants of that Northern Country of Britain, were known Britan's & not Scots, as is evident by all antiquities of this nation, & the prevailing of the Scottish nation there, first gave the denomination of Scotland to it, long after being then, even by the Romans, called Britain. For as both ancient and late, foreign and domestical antiquaries agree, this Island was long time after the days of saint Mansuetus divided into five distinct Provinces, and yet every Saint Mansuetus made Priest and Bishop by. S. Peter, preached in Britain. one called, Britannia. Britannia prima. Britannia secunda. Britannia Flavia. Britannia Maximia. Britannia Valentia. Which last was that, which was anciently Albania, and after abusively (because the Scots possessed it) Scotland. Quinta, Valentia, Albania scilicet, quae nunc abusiuè Scotia dicitur. And although this holy Bishop of Britain is ordinarily called in histories the Bishop of Toul in Lorraine, where, and where about he seemeth much to have conversed, and preached after he was promoted to Episcopal order by saint Peter; yet this hindereth not, but that (as before) he spent much time, & labour in that kind, as nature and charity bound him, in this his native country: which is testified in plain terms both by Methodius that most ancient writer, and saint Marianus Scotus, his own contriman of this Island, who speaking of diverse Apostolic Marian. Scot l. 2. aetat. 6. in Nerua col. 254. Method. apud eund. supr. men of that time, whom they call, Insignes sanctitate, & gratia pollentes: renowned men excelling in sanctity and grace, among whom they name both this our holy Bishop, and saint Clement his associate, they say of them: non solùm propria provincia, sed & in extremis (al. externis) & ultimis industrij & illustres regna Tyrannorum vicerunt: They were not only industrious, & renowned for preaching in their own country's, but also in extreme, (or extern) and uttermost nations, overcame the kingdoms of Tyrants. Where it is evident by these two great witnesses, that this most blessed Bishop of Britain preached here in his own country, propria provincia at that time. And thus I end the Empire of Caligula, Guiderius reigning in Britain. THE VIII. CHAPTER. OF THE TIME OF CLAUDIUS. AND HOW by our Protestants testimony one of the twelve Apostles then preached in Britain. 1. NOw we are come to the time of Claudius, when both Catholics and Protestants assure us, both that the Apostles formally preached unto the Gentiles, and there were many Christians in this our Britain: But before we proceed further, to avoid all ambiguity, or error, that might chance in these matters, in the judgement of Protestants, let us first crave their best assistance, and direction by some certain grounds, and maxims in history, as infallible rules truly and plainly to square our narration by, lest we be deceived. They Certain historical grounds, and Maxims given by our Protesiant Antiquaries, to know what Apostles first preached in Britani●. propose some few for most certain and undoubted general verities, which will easily lead us to many undoubted particular conclusions. First they say, which in some sort is remembered before, that this kingdom of Britain received the faith of Christ soon after his Ascension. Secondly, that this holy Religion was preached here, by some one at the least of the Apostles. Thirdly, who they are in particular of that most holy number and order, of whom mention is made in histeries to have preached in this nation. Fourthly that in the time of Claudius, of which we now entreat, diverse Christians came hither from Rome, when he persecuted them there. Fiftly that saint Paul came not to Rome, or to any of these west parts until long after the death of Claudius, in the reign of Nero: Sixtly, that saint Simon Zelotes, whom some writ to have preached and been martyred in Britain, was put to death in Persia, with saint jude. Seventhly, that it was the 63. year of Christ, before saint joseph of Aramathia, that buried our Saviour, came hither with his religious companions. Lastely, that saint Peter, that great Apostle was one of those three Apostles, saint Paul and saint Simon Zelotes the other two which are reported in histories to have preached hear. All which assertions Theatre of great Brittany lib. 6. Camden. in Britan. Stowe. And howes hist. Holinsh. hist. of Engl. Godwyn Conu. of Brit. & Catal. of Bishop. Protest. Comm. Book. Parker. antiquit. Britan. Mason Book of Ordin. with others. are taught by the chiefest Protestant antiquaries, and historians of England, in their common book of their religion, their Theatre and other writings, of most credit with them, for undoubted historical verities. By which it evidently will be concluded, by their own grants, and directions, that saint Peter was the only Apostle, that first brought, or sent Christianity into this kingdom. Which is particularly also proved before, in the case of S. Mansuetus, the first Priest and Bishop which was borne in this Island which any histories, I read, make mention of, yet consecrated by S. Peter, sent and directed by him with others of his disciples into these parts. 2. But to make all these things so evidently true, even by these Protestants, that no man with any pretence of probability, shall be able to make contradiction unto them, They shall all and every of them be particularly and Invincibly proved true, by these men themselves. The first, of the faith of Christ, received hear, soon after his Ascension, and in the time of Tiberius is verified before, from these Protestant Authors: To which I add this their Testimony again: The Apostle himself saith: the sound of the gospel went through the earth, and was heard unto the ends of the world. Which his sayings cannot more Theatre of great Britain l. 6. c. 9 Rom. 10. v. 18. fitly be applied to any other Nation then to us of Britain, whose land by the almighty is so placed in the terrestrial Globe, that thereby it is termed of the ancient the the ends, and deemed to be situated in an other world. And again: Immediately after Christ's death, doth Gildas fasten our conversion, where he writeth, that the glorious Gospel of jesus Christ, which first appeared to the world in the later time of Tiberius Caesar, did even then spread his bright beams upon this frozen Island of Britain. The Gildas. de excid. Brit. like testimony they reiterate in an other place, Which I will cite hereafter; and according unto this, runneth the whole current of their writers of antiquity from the highest and greatest to the lovest and meanest among them. 3. Their first Protestant Archbishop Matthew Parker in his Entitled Antiquitates Britannicae, The Antiquities of Britain, proveth it from Antiquities in Matth. Parker. antiquit. Brit. p. 1 these words: primam Christianae Ecclesiae originem & institutionem in Insula Britannica, ex antiquissimis patrum scriptorumque testimonijs repertemus nor modo pervetustam eam fuisse, sed etiam ab ipso primum per Apostolos propagato per orbem Euangelio initia duxisse & accepisse incrementa: we shall find out of the most ancient testimonies of the Fathers and writers, That the first beginning, and institution of the Christian Church in the Island of Britain, was not only very ancient, but to have had beginning and received increases even from the time when the Ghosppell was first propagated in the world by the Apostles. And he yields his reason immediately in this manner. Gildas enim Antiquis●imus inter eos qui fide digni sunt, Britannicaru● r●rum scriptor, tradit Britannos iam inde ab ortu Euangelij Christianam 〈◊〉 fid●m: for Gildas the most ancient writer of British matters among those that 〈◊〉 ●●●●edit, doth deliver that the Britons received the Christian faith even from English Protestant's mistake the testimony of Gildas about the time of the faith of Christ received hear. the rising up of the gospel. The Protestant Bishops and others, Authors of their great Theatre of great Britain give testimony unto this, in these words: There are, who upon a very good ground from the words of Gildas, the most ancient of our British Historians, will have the sun of the gospel long before the coming of joseph of Aramothia hither, to have risen in this our w●st, and this Island of Britain to have enjoyed the very morning Assent, the brigtnesse thereof per●i●g Theatre of great Britain l. 6. c. 9 §. 5. through the must● clouds of error, and shining hair in Britain even i● the 〈◊〉 of Tiberius, towards whose end Christ suffered his death, and by whose Indulgence towards Christians, their profession was propagated fare and near. Which assertion the said Gildas doth not deliver couldely or doubtingly, but with great confidence, and relying upon good grounds, as it appeareth when he saith, Scimus etc. we know for certainty, that this was in the later times of Tiberius which was immediately after our blessed Saviour's Passion. Their Protestant Bishops Bale and Godwyn say: The Britan's received the doctrine and discipline of their Church from the Apoles of Christ. The religion of the Britan's was that which the Apostles by the commandment of God delivered to the Churches of the Christians. And continued in the Country of the Britan's from the Apostles tyme. Their most renowned Antiquary Sir Camden Clarentieux among Harold's is of the same opinion, in diverse editions. D. Fulke saith: The Britan's continued in the faith of Christ, from the Apostles Godwyn. Conu. of Britain p. 43. 44. Balaeus l. 2. de Act. Rom. pont. in Gregor. 1. Camden in Britan. Fulke Answ. to counterf. Cath. p. 40. Powel Annotat. in l. 2. Giraldi Cambren. Itiner. Cambr. c. 1. Holinsh. hist. of Engl. c. 21. p. 102. Selden in Anal. Gildas epist. de Excid. & Conq. Brit. cap. 6. time. An other addeth: The doctrine of the Britan's and their worship of God was pure and from the Apostles themselves. Holinshed saith: the Britan's Christianity never failed from the Apostles time. In like manner write diverse others, needless to be recited: And most of them ground upon the Authority of S. Gildas, as some of them have plainly before expressed. 4. Therefore for better satisfaction of the Readers I will cite at large the words of that holy Ancient British writer, as our English Protestant's have published him to the world, and some Manuscripts also have. These they are: Interea glaciali frigore rigenti Insulae, & velut longiore terrarum secessu soli visibili non proximae, verus ille non de firmamento solum temporali, sed de summa etiam caelorum arce tempora cuncta excedente, universo orbi praefulgidum sui corruscum ostendens (tempore ut scimus) summo Tyberij Caesaris, quo absque ullo impedimento, eius promulgabatur Religio, comminata Senatu nolente à Principe morte dilatoribus militum eiusdem, radios suos indulget, id est, sua praecepta Christus. In the mean time, to this Island stiff with forsen could, and fare distant from the visible sun, That true sun which is Christ, doth vouchsafe his beams, that is to say his precepts, showing to the whole world his glittering brightness, not only from the temporal firmament, but from his high Tower of heaven, exceeding all times, in the latter time of Tyberus Caesar, without any impediment his Religion was propagated, the Prince threateing death, to the accusers of his soldiers, against the will of the Senate. Hitherto the very words of S. Gildas, as he is published by Protestants. Who freely acknowledge, that clause of the time of Tiberius to be wanting in other copies of that holy writer, as namely in that, which was put forth by Polydore Virgil, and others. And the very first word of this narration: Interea, Protestant Ann. in Prologum Gildae in Marg. & in cap. 14. in mark in the mean time: do seem plainly to convince, that they are no part of S. Gildas, especially in that sense, that he thought this kingdom to have received the faith of Christ in the time of Tiberius, but in the days of Claudius. For they being of a Relative nature, and having relation to that which went before, they must in due construction of necessity prove, that this receiving of Religion interea, in the mean time was when things last and immediately spoken of before were done. Which were, the subjection of the Britan's the second time to the Romans, Which was in the time of Claudius coming hither in the fourth year of his Empire, and of Christ the 44. which our Protestants Matth. Westm. an. Do. 44. & 4. Claudij, Stowe, Holinsh. Camden with others. Protest. annot. in c. 5. Gildae. Protest. annot. & tit. in c. 6. Gild. notes upon these places of S. Gildas do make most manifest. For the chapter which goeth immediately before the recited Authority is, thus by them entitled: De secunda gentis subiectione: of the second subjection or subduing of this Nation to the Romans. Which was in the beginning of the Reign of Claudius, and then immediately followeth the next chapter, wholly before recited, and by these Protestants entitled. De religione. Of religion received hear. Therefore if the Religion of Christ was received by the Britan's, by Gildas only, Interea, in the time when they were subdued by Claudius, it cannot be S. Gildas doth not affirm that the Britan's received the faith in Tiberius' time, but in the days of Claudius. gathered from him, that they received it sooner. Otherwise it was not received, Interea, in that time, the words of the holy historian. But howsoever that Authority is to be understood, It proveth at the least, to the great honour, of this kingdom, that it received the faith of Christ in the beginning at the least of the Empire of Claudius. Which George maior and other his Protestant followers do rather approve, in this tenor: that immediately after Christ's Resurrection under Claudius, the light of the Gospel was kindled in Britain. And this Georg. mayor in Praefat. Stowe & Howes histor. in Agricola. Theatre of Britain. l. 6. c. 9 Godwyn Conu. pag. 1. 2. Stowe and Howes hist. in Agricola. Godwyn supr. pag. 2. must needs be by some one of the 12. Apostles, or their Disciples, by the sentence of these Protestants, assuring us, first in these words soon after the Ascension of Christ, the holy Apostles being dispersed through out the earth divided the Provinces among them, by lot to preach the gospel in. And again: It is delivered plainly by sundry ancient writers, that Britain fell in division among the Apostles. And so of necessity it must needs receive the faith of Christ, either immediately by some one of that most blessed company, or mediately by their Disciples, or both, which is most probable in so great a business, exceeding the labour of one, and not performed only by the scholars and Disciples, seeing by these Protestants grounding upon ancient writers, it fell out to the division, Britain received the faith from one of the 12. Apostles by Protestants. and portion, of one of the chief Masters in this sacred work, one of the Apostles of Christ himself. Which the holy Prophet seemeth long before to foreshow of this Island, one of the greatest and most remote, long from Jerusalem, when speaking of the Apostles in the person of God, he saith, as Protestants Isai c. 66. v. 19 translate him: And I will set a sign among them, and I will send those that escape of them, to the Nations, to the Isles a fare of, that have not hard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles. Which, diverse Protestants and not unworthily apply to this Island, one of the Theatre of Brit. l. 6. Godwyn. supr. Magdeburgen. Centur. 1. l. 2. c. 7. col. 518. Euseb. l. 3. hist. c. 1. Musculus ib. Prochorus hist. c. 1. in tom. 7. Biblioth. patr. S. Leo serm. 1. de Apost. Petro & Paul. Isidor. l. de vita & obitu Sanctorum c. 83. 71. Freculph. Lexou. To. 2. Chronic. l. 2. c. 4. Antiquit. Glast. apud Capgrau. in S. Patricio. & al. Hartman. Schedel Chronic. Chron. f. 202. p. 1. Nicephorus hist. Eccl. l. 3. c. 1. greatest in the world, and furthest distant from jury, where this Prophecy was uttered. 5. And this division a portition of the world among the Apostles to preach and publish the gospel in, is as these Protestants before do warrant us: as also that Britain (as needs it must, being one of the greatest Lands of the world) fell in this division among the Apostles, Is plainly delivered by sundry ancient writers. The Magdeburgian Protestant's tell us that Eusebius saith it was a Tradition that the Apostles divided the Provinces of the world by lot amongst them. Quod Apostoli inter se sortiti sunt orbis terrarum provincias. And Musculus in his translation of Eusebius is witness, from Eusebius that it was the Tradition of the Church; sicut traditio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continet. Which is confirmed by S. Prochorus one of the seven Deacons, made by the Apostles, as we have his works. S. Leo saith: That the Apostles undertook to preach the Gospel to the world dividing it, into parts among them: divisis sibi terrarum partibus. S. Isidor, or whosoever, that ancient Author of the book, de vita & obitu Sanctorum, among his works, & Freculphus Lexoviensis writeth so also, and excludeth S. Paul from any part in this ordinary partition, being after called an extraordinary Apostle: Paulo cum caeteris Apostolis nulla sors propria traditur. So we read in the ancient Antiquities of Glastenbury Abbey. Hartmanus Schedel saith of the Apostles: totum orbem per Provincias inter se partiti sunt: The twelve Apostles parted the whole world among them by Provinces: So Nicephorus in many places: Apostoli sicut diximus per omnem dispersi terram, Provincias orbis ad Euangelium praedicandum sorte partiti sunt: The holy Apostles divided among them by lot the Provinces of the world to preach the gospel. Thus our English Protestants, Godwyn, Stowe, Howes and others. Godwin. Conu. of Britain. Stowe & Howes hist. in Agricola and others. Breviar. Roman. in vit. S. Philipp. Apost. 1. Maij & S. Matt. 21. Sept. joa. Whitgift. Answer. to the Ad. and def. Bilson against the Purit. Barl. Ser. of Bish. Bridg. def. of the Eccl. govern. Covel. def. of Hooker. Downam. l. 4. c. 4. of Bishops. 6. And to make all sure, the Church of God in the public offices of the holy Apostles, S. Philip on the first day of may, and S. Matthew the 21. of September propoundeth the same for a certain truth unto us. Neither doth the rule of our Protestants Religion, their communion Book, impugn it, and so none do contradict it. And our Parliament Protestant's of England, such as stand for the dignities and functions of Bishops, against the Presbyterian Puritans, such as their Bishops, Whitgift, Bilson, Barlow, Bridges, and others, make a reason of this division, not only the better to derive true doctrine, but jurisdiction also unto Bishops succeeding them both in doctrine, and Episcopal power. It is manifest (say these men) that the Bishops have received, and derived their authority from the Apostles, whose successors they are, not only in respect of doctrine, but also in the government of the several Churches, not only Diocesian Bishops but Archbishops such as Metropolitans are, were from the Apostles time. And they exemplify who these were in many places, where the Apostles preached. And yet this nothing hindereth any thing I have written before, of diverse Britan's of this Nation converted to the faith of Christ before the time of Claudius, for I shown that to have been the great & extraordinary grace, and favour of Christ to those persons; now I entreat of the ordinary calling, and Conversion of this Country, among others by the public consent, and agreement of the Apostles, which although it was before the calling of S. Paul to be an Apostle, yet I do not thereby go about to exclude him from this holy work, wherein, being extraordinarily called, he laboured as extraordinary and probably also honoured this Nation with his presence, although after it had received the faith of Christ: The division of the world being among the 12. Apostles before S. Paul his Consecration. THE IX. CHAPTER. WHEREIN IS PROVED BY PROTESTANT Antiquaries, that among the three Apostles S. Peter, S. Paul, and S. Simon Zelotes which are thought by any Antiquaries to have preached hear in Britain, it was not S. Paul which first preached hear, but S. Peter. 1. NOw therefore being thus warranted, by so general a consent, and harmony of chief Protestants, that the Faith of Christ was so soon preached in this Island by some or other of the holy Apostles, there is no difference concerning the undoubted truth of that sacred Religion, whether it was by S. Peter, Paul, Andrew, james, John, or any of the rest, all of them after the coming of the holy Ghost, being as infallibly confirmed in grace, and truth, as S. Peter, or whosoever in any opinion was chiefest among them: yet in other respects it is not unworthy a short inquiry by these men Needful to know who was our first Apostles. who in particular it was. First because in the end of this first hundred of years I shall deliver in particular so fare as these Protestants my Directours will give me leave, what Religion it was, which every of our Apostles and Masters in Christ taught and delivered to this Nation: for knowledge whereof, the knowledge who they were, is first to be required. Secondly in that respect, we shall be tied with a more strict, and binding obligation, of duty, and debt, to render our most obedient, and respective filial observance of religious children, to that our worthy father in Christ, who travailed so fare, and painful a journey, from Jerusalem to this Nation, to make us, his regenerate children, with so many and difficult labours: for as S. Paul writeth to his Children the Corinthians, in like case: though you have ten thousand Instructors in Christ, yet ye have not many fathers, for in Christ jesus I have begotten 1. Cor. c. 4. v. 15. 16. you, through the gospel. Wherefore I beseech you, be followers of me. Thirdly and lastely, to be brief, the more honourable that Apostle was, by so much the honour of this Nation is more increased, and our duty to him the greater. For to speak with a Protestant Bishop's tongue: we should account it a great glory to our Nation, to derive the pedigree of our spiritual lineage, from so noble and excellent Godwyn Conu. of Britain. p. 6. a Father as S. Peter. For the more easier finding forth whereof, this very man with many others his brethren in Religion, giveth us direction in these English Protestant's confess, there is no mention in histories but of 3. Apostles, S. Peter, S. Paul, and S. Simon, to have preached hear. words: I find mention of three only of the Apostles to have been in our Britain, to wit, Peter, and Paul, and Simon Chananaeus called also Zelotes. Like is the testimony of their Bishops in their Theatre, their first Archbishop in his Antiquities, their Bishop in his Catalogue of writers, their chief Antiquaries Camden, Harrison, Holinshed, Stowe, Howes, Powel and others, neither doth any history or Antiquity to my reading and memory make mention of any other. Therefore if we join this to that, which these Protestant Masters Godwyn supr. pag. 2. Theatre of great Brit. l. 6. c. 9 Bal. praef. in l. de scrip. Parker. antiquit. Britan. pag. 2. Camden in Britan. Harrison descript. of Britan. Holinsh. hist. of Engl. Stowe and Howes histor. Powel annot. in Girald. Cambr. have taught us in the precedent Chapter: That this Nation received the faith by an Apostle either in the time of Tiberius or Claudius, this question is soon decided, for it will evidently appear unto all men, not wilfully blinded with malice, or unexcusable ignorance, that by these Protestants own Rules, and directions in this matter, it could only be S. Peter who first taught the faith of Christ in this kingdom; and hear instituted unto us, our hierarchical Order, and Succession of holy Bishops, and Priests, in these later never yet interrupted, and for sacred Bishops never until the late unhappy times of Queen Elizabeth. 2. Concerning S. Paul one of the only three supposed to have preached, he could not possibly be the first Apostle, that came, or sent preachers hither. For no Protestant or other bringeth him near unto these western Nations, until diverse years within the Reign of Nero. The Theatre writers S. Peter preached hear first. Our Episcopal Hierarchy instituted by him, did ●ontinu● without interruption, until Queen Elizabeth her Protestant persecution, and his Priestly order never interrupted still continueth. say, it was the tenth year of Nero, which was the 64. year of Christ, before S. Paul came to the west. But though these Protestants (to take no advantage of their error) are deceived in some few years of that his travails, yet the holy scriptures with all writers, Protestants and others, are ample witnesses, that diverse years of Nero his Empire were passed, before he came to Rome, the first western place he rested in, and then a prisoner two years together. So he could not possibly be that first Apostle, by whose holy means and labours we had many Christians of this Nation long before, in the time of Claudius at the least, as these Protestants before have proved, diverse years before the beginning of Nero his government. Besides, these Protestants do assure us, that Britain fell in the division of the world among the twelve Apostles, S. Paul could not be the first that preached in Britain. following the ancient Fathers in that matter: of which number S. Paul was not, but extraordinary called to be an Apostle as S. Barnabas also was, and in that sense left no successors either in this Nation, or else where, to whom we may or can adhere, either for a hierarchical Succession, or Epist. ad Rom. Act. Apostol. other matters in Religion. And S. Paul himself putteth us out of all doubt, that he was not present with the rest of the holy Apostles, when this division of the world was made, among them. For long after that time writing to the Galathians, he saith: Neither went I up to Jerusalem to them, which were Apostles Galat. cap. 1. v. 17. 18. 19 before me, but I went into Arabia, and returned again unto Damasus. Then after three years, I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the Apostles saw I none, save james the Lord's Brother. Thus S. Paul, as our Protestants by our King's allowance translate him. Therefore most certain it is, he was no party in this division, of which these Protestant's have thus informed us, wherein this kingdom of Britain fell out within the division of one of the twelve Apostles. And except all men of learning, protestants and others be deceived, in teaching that S. Peter first converted the Romans to the faith of Christ, S. Paul giveth to him, the honour of that Christianity which the Britan's had: for writing to the Romans he saith, I Rom. 1. v. 8. thank my God through jesus Christ for you all, that your faith is spoken of throughout the whole world. Therefore except the Romans did not receive the faith from S. Peter, which no man will, or with any probability, can affirm, or Britain then was no part of the known world, a thing evidently untrue, being then both known, and in a great part subject to the Roman Empire. It was neither S. Paul, nor S. Simon Zelotes, but S. Simon Peter, that either by himself or his holy Disciples first preached hear. And this might suffice in this Question, but intending to make all things controversed in these matters undeniably manifest, I will reserve those later labours of S. Paul, which a little before his death, & not before, he bestowed in this kingdom to their proper place. 3. I will now resolve the doubts of S. Simon Zelotes his pretended preaching in this Island, and prove even by these Protestants, that he neither preached in this our Britain, nor near unto it. But this was peculiar to S. Peter & his Disciples sent by him. For as the great Protestant Antiquary freely confesseth. If S. Paul was hear, It was after his imprisonment the second time at Rome Camden. Brit. in Belgae. under Nero: post secundam Romae incarcerationem. And it could not possibly be before, the Scriptures themselves giving warrant thereof. So the Magdeburgian Magdeburg. Centur. 1. l. 2. c. 2. Protestants with others. Paulum a priore captivitate Roma dimissum Britannijs Euangelium praedicasse: that S. Paul preached the Gospel in Britain after he was dimissed from his first captivity in Rome. Which our English Antiquary before calleth his second imprisonment, in respect of his former imprisoning before he came thither. And S. Paul was neither one of the twelve to whom the Math. cap. vlt. v. 19 Marc. c. 16. v. 15. Luc. cap. vlt. v. 47. 48. Acnt. c. 9 c. 11. Conversion of the world was first committed by Christ, neither present, nor yet consecrated by imposition of hands, when the other Apostles had made this division, as the scripture witnesseth: And though he was called, Apostle of the Gentiles, Yet he, after his conversion, preached with Barnabas unto the jenwes only, until in the 13. chapter of the Acts of the Apostles after this time, as appeareth in those their words to the contradicting jews: Then Paul and Barnabas waxed bold, and said it was necessary, that the word of God should first Act. 13. 46. 47. 48. have been spoken to you, but seeing yea put it fro you, & judge yourselves unworthy of everlasting life, lo we turn to the Gentiles. For so hath the Lord commanded us, saying, Is. 49. v. 6. I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, & glorified the word of the Lord. And the word of the Lord was published throughout all the Region. And false it is, which our English Protestant's in their Theatre say: that huge multitudes of Theatre of Brit. l. 6. c. 9 §. 5. Act. 11. v. 19 Christians dispersed themselves into all parts of the world upon the martyring of S. Stephen at Jerusalem. For we are warranted by the scripture itself, that these preached only to the jews. The words of our Protestants Translation are These: They which were scattered abroad upon the persecution, that arose about Steven, travailed as fare as: Phenice, and Cyprus, and Antioch, preaching the word to none, but unto the jews only. Where the quite contrary of this Protestant Assertion is evident, out of the Scripture by their own Translation: That neither the whole world as yet, nor the Gentiles were preached unto, by these dispersed Disciples in that persecution, S. Peter being (as they have told us before, & the scripture also witnesseth) the first of the Apostles, which preached to the Gentiles. THE X. CHAPTER. HOW S. SIMON ZELOTES NEVER PREAched in this our Britain, even by the best testimony of Protestants, and others: nor any Simon an Apostle, but S. Simon Peter, and perhaps S. Simon Leprosus, or saint Nathaniel, by some called saint Simon. 1. CONCERNING S. Simon Zelotes, one of the twelves Apostles of our Saviour, to have preached here; I find a Protestant Antiquary so desirous to have it so bruited unto the world, that he careth not what or how many absurdities he committeth, in so brief a relation; first supposing for a thing certain that S. Philip the Apostle preached in this Gallila, France next unto us, which when I come to S. josephs' time I will prove to be utterly untrue, afterward, imagining his sending S. William Harrison description of Britain p. 23. joseph from thence, more incredible than the other, he addeth thus: Hereby it came topasse that the said Philip upon good deliberation did send josephus over, and with him Simon Zelotes to preach unto the Britan's, and minister the Sacraments there, according to the rites of the Churches of Asia, and Greece. Thus this Protestant Antiquary, where first, whereas all protestants deny all priority of power among the Apostles, he maketh saint Simon Zelotes, an Apostle, equally as saint Philip was, not only to be subject to saint Philip, to be sent by him, but also inferior to saint joseph, probably no Clergy man, who by all, was chiefest among them, and was so appointed by him that sent them. Secondly, he maketh S. Simon the Apostle not only inferior to S. Philip the Apostle, and S. joseph, but to S. Philip the Deacon; for as a Protestant Bishop, and Antiquary perceaving the improbability of S. Philip the Apostle his preaching in our neighbouring Gallia, France, saith, and citeth others to the same purpose, that it was rather Philip the Evangelist one of the seven Deacons, that preached Godwyn Conu. of Brittany p. 9 there, and if any Philip sent S. Simon and joseph from this France into Britain it was he. But if these were no absurdities, yet this will not help us, in this business, but we must still Appeal to S. Peter, to be the first founder of Harrison supr. our Church in Britain, where these Protestants and this man also have told us there were many Christians soon after the Ascension of Christ; And yet by this Protestants computation, this first supposed coming of S. Simon Zelotes with S. joseph of Aramathia was 30. years after; his words be these: he came over into Britain, about the 64. year after Christ, when the persecution began under Nero. Harrison supr. 2. Therefore we may not rely upon this holy Apostle, to be our first instructor, or to have been hear at all: Which other Protestant's perceaving speak more doubtfully hereof. Among whom one a Bishop that would willingly exclude S. Peter, dareth only to say: some think, Simon Zelotes to have been one of josephs' companions. So that now we have not the former warrant, but a thinking of some, not one named for this matter. And by this man unprobable Godwyn Conu. of Brit. p. 10. Pag. 11. or impossible that we should rest upon S. Simon: for he faith from Antiquities, that joseph was the chief of the company of twelve holy men that came hither in the thirty and one year after the Passion of our Saviour. When by these Protestants, this kingdom had many Christians above twenty years before. The next to these shall be their first Protestant Archbishop of Canterbury Matthew Parker, who having spoken before of S. joseph of Aramathia that buried our Saviour, and came hither in the 63. year of Christ, addeth these of S. Simon Matth. Parker. Antiquit. Brit. p. 3. Nicephor. l. 2. c. 40. Io. Capg. in Catal. sanct. Angliae. Zelotes: alij Simonem Zelotem in Britanniam-venisse, & Euangelium primum nunciasse referunt. Quorum verumque verum esse potest. Nam josephi socij non nominantur, inter quos fuisse Simonem est verisimile: Other Author's report that Simon Zelotes came into Britain, and first preached the gospel: Both which may be true, for the fellows of joseph are not named, among which it is very likely Simon was. And he citeth for his Authors, Nicephorus, & joannes Capgravius, as I have placed them in the margin. Concerning Nicephorus other Protestants hereafter shall answer, that he neither doth, nor can bring S. Simon Zelotes the Apostle into this our Britain at all. Yet if it could be so, not coming hither before the coming of S. joseph above twenty years, by these Protesttans before, that Britain had received the faith, It cannot possibly be true that he first preached the faith in this Island, but that must needs by these men be wholly left to S. Peter and his Disciples. For his second & other Author Capgravius, It is the forgery of this Protestant Archbishop, for no such thing is to be found in him in all his book, of which this man citeth no place at all, because nusquam est. That, he one of the Apostles, the chiefest spiritual man and commanders in the Church of God that ever were in the world should come hither as a novice and Inferior under S. joseph the superior of all the Religious men that came Antiq. Glascon. apud Lel. in Assert. Arthur. Capgrau. in S. joseph. Stowe & Howes histor. Camden in Brit. Godwyn. Conuers. of Brit. Holinsh. hist. of Engl. in joseph. Michael Drayton Poly-Obion. Selden Illustr. Holinsh. hist. of Engl. l. 4. c. 5. Menolog. Graec. 6. Idus Maij. Baron. annot. in Martyrol. Rom. in Sanct. Simone Chanan. 28. die Octobr. Camden. in Britannia. Godwyn. Conu. of Britain p. 2. with him, as all Antiquities & antiquaries, Protestant's and others are witnesses is as incredible an absurdity. And yet all this to no purpose, if we should be so simple to admit them for good congruity: For by no possibility could he be the first (as before) that preached hear. And if no Christianity had been known hear, which these Protestant's have already disproved, until this time, yet he coming with S. joseph the Superior of that holy company, rather S. joseph then any under him, should be said to have first preached the Gospel, and not S. Simon or any other under him. An other Protestant historiam citing that very place of Nicephorus, writeth thereof in this manner, Nicephorus writeth in his second book, that one Simon Zelotes came likewise into Britain, where by that his diminutive addition one, one Simon Zelotes, he doth manifestly declare his opinion to be, that this Simon could not be S. Simon the Apostle, but some other Simon, as Simon Leprosus, or Nataniel also called Simon the Disciples of S. Peter that came into these parts, as diverse French histories are witness. And Camden the great Antiquary knowing it to be absurd, that S. Simon Zelotes the Apostle should preach in Britain, and so certain that S. Peter the Apostle called also Simon, and most zealous in Religion, preached & planted the faith in this Nation, Interpreteth that very place of Nicephorus to be understood of S. Peter's preaching hear. An other, a Bishop with Protestants proveth from Nicephorus himself that S. Simon Zelotes had not Britain in his division, but Egypt and Lybia, and he that had Britain was alius, an other Apostle different from him, his words be these: whereas it is delivered plainly by sundry ancient writers, that Britain fell in division amongst the Apostles, amongst the rest Nicephorus hath these words: Aegyptum & Lybian alius, alius item extremas Oceani Regiones & Insulas Britamnicas fortitus est. One Apostle had for his part Egypt & Lybia, also an other Apostle had for his lot the extreme Regions of the Ocean, & the British Lands. 3. Therefore being evident both by Nicephorus, & these Protestants, that it was S. Simon Zelotes the Apostle in their judgements, which had Egypt & Lybia, allotted unto him, & he that had the extreme Regions of the Ocean & the British Lands was alius, an other, not S. Simon Zelotes thy cannot possibly say, that he preached hear, but S. Simon Bariona Peter: for having granted before, that no other Apostle, except S. Peter, S. Paul, & S. Simon Zelotes are remembered in histories to have preached in Britain, & thus now excluding both S. Paul for a long time, & S. Simon Zelotes for ever, they must needs acknowledge, that it was S. Peter that planted the faith of Christ in this Nation, which some of them have before plainly confessed. And the words of Nicephorus first objected, if they were to be understood of S. Simon Zelotes, yet they prove nothing for his preaching in this great Britain, or near unto it: his words be these: eandemque doctrinam Nicephor. hist. Eccl. l. 2. c. 40. Stowe hist. in Agricola. etiam ad Occidentalem Oceanun, Insulasque Britamnicas perfert. Which a Protestant thus translateth: and the same doctrine he brought to the Occidental Ocean, & the Isles called Britanny. Where he only saith, which is true, that he preached as fare as unto the west Ocean when he was in the west confines of afric, to which the west Ocean is adjacent. But he neither saith, that he brought that doctrine over the Ocean, or preached it in any British Island. Neither doth any history say, that he did preach either in Ireland, Gernsey, jerusey, the Hebrides, Mona, or any other British Isle, that lie between afric & us, & are more truly called Insulae Britannicae, the British Lands, them this, not so named, but absolutely Britannia great Britain. Then, not preaching in any of them, much less did he preach in this Island, & much less was he crucified hear, that kind of death never used by the Britan's, yet Dorotheus the chiefest Author for this matter saith, he was martyred Doroth. in Synops. in Britannia, in some place called Britain, or rather like to that name as our Protestants correct him, which two of them do together in these words: Stowe. And Howes hist. in Agricola. Dorotheus, writeth thus: Simon Zelotes passing through Mauritania and Africa, preached Christ, at length was crucified, slain, and buried in Britain, or rather Bithania. where it is evident, they deny his being hear, but rather in some place of like name. Which may easily be proved out of Dorotheus himself, who directly teacheth, that S. Aristobulus one of the 72. Disciples, & Disciple of S. Peter, (as hereafter) was Bishop of Britain absolutely, which he neither would, nor truly could have said, if such an Apostle had preached, & been martyred, & consequently been Bishop in this Britain. For it will evidently appear in the Doroth. supr. in Aristobulo. due place hereafter, even by these Protestants, that S. Aristobulus was a Bishop hear long before the time they have assigned to S. Simon Zelotes, & continued hear long time after his death. And great ingratitude it had been both of the British, and Saxon Christians, If so renowned an Apostle of Christ, one of the twelve, had both preached, and been martyred hear, and as a late writer without Author. of the Engl. martyrologue 28. Octobr. pag. 296. any Authority seemeth to think, ordained Priests, and Deacons, erected Churches, and the like, if no monument had been kept thereof, no Church, no Chapel, no altar erected to his honour, & memory, when we fee it fare otherwise in all Nations, where any Apostle preached, and suffered martyrdom. And in this kingdom where S. Peter only preached, & died not, we see the most ancient Churches of this land, except to the blessed Virgin Mary, were dedicated unto him in our first public receiving of christian Religion, as those two in London S. Peter's Church at westminster, & in Cornhill in King Lucius time, are witness. So we ever kept unviolably, & with honour the memories of S. joseph of Aramathia, S. Amphibalus, saint Alban, S. Aaron, julius and others. Martyrol. Rom. 28. die Octobr. Ado. Et Vsuard. eodem die. Engl. martyrologue 28. Octobr. Beda Martyrol. 28. Octob. all ancient Calend. Brevia. Rom. in festo S. Simonis Chan. 28. die Octobr. Protestant Comm. book die 28. Octobr. in the seru. of S. Simon and in Calendar. 28. Octobr. Menolog. Graec. 6. Id. Maij. Baron. annot. in Martyrol. Rom. 28. Octobr. Venantius Fortunat. l. 8. c. 4. Magdeburgen. Centur. 1. col. 586. l. 2. Crato in vita S. Simonis & judae. Abdias certain. Apost. lib. 6. Ant. part. 1. tit. 6. cap. 14. Pert. de Nat. l. 9 c. 115. Eutropius Persa l. de vit. S. Simonis & judae. Anton. part. 1. titul. 6. ca 28. §. 3. Petr. de Natal. l. 4. c. 105. Guliel. Eisengr. Centen. 1. part. 6. dist. 6. Vincent. in specul. Sabellic. En. 7. lib. 4. Magdeburg. Cenrur. 1. supr. & l. 2. c. 10. col. 584. Isidor. lib. de vita & morte Sanctorum. Hartin. S●hedel Chron. fol. 107. S. Dorothaeus l. de 12. Apostolis. 4. But all our historians of Antiquity printed, & Manuscripts, which I have seen, many, both of our Britain's and Saxons agree with the whole Latin Church, with all Martyrologes, that be ancient, as that of the Romans, Ado, Vsuardus, and others, that: Natalis Beatorum Apostolorum Simonis Chananaei, & Thadaei qui & judas dicitur: Quorum Simon in Aegypto Thadaeüs in Mesopotamia Euangelium praedicavit, deinde in Presidem simul ingressi, cum innumeram gentis illius multitudinem Christi subdidissent martyrium consummarunt. The nativity (so the Church nameth the happy Martyrdom and death of Saints) of the blessed Apostles, Simon of Chananee, and Thadaeus who is called judas the 28. day of October: of the which Simon preached the gospel in Egypt, Thadaeus in Mesopotamia, then entering together into Persia, when they had made an innumerable multitude of that Nation subject to Christ, they consummated martyrdom. So hath S. Bede in his martyrologue: so have all ancient Calendars of Britan's and Saxons. So hath the whole Latin Church in the festivity of this holy Apostle, & to bind all English Christians, as well catholics by the Rules before, as Protestants by the commanding squares of their Religion, the Parliament, and their Communion Book, they all celebrate with the Latin Church the festivity of this glorious Apostle upon the 28. of October, when he suffered martyrdom as before with S. judas in Persia. When they which hold, he came into Britain, keep his day upon the sixth of the Ideses of May, the tenth day of that month. 5. And this is the ancient opinion of the fathers, concerning this holy Apostle, that he with S. jude was martyred in Persia, among whom Venantius Fortunatus so renowned among our Protestants, for S. Paul's preaching hair, hath made it public to the world, thus testifying that he was martyred in Persia with S. judas, never bringing him near unto this Nation. Hinc Simonem, ac judam lumen Persida gemellum, Laeta relaxato mittit ad astra sinu. And to join forraing Protestants with these of England, in this business, The Mardeburgians say plainly, that if Nicephorus doth say, that S. Simon preached the gospel to the Occidental Ocean, & British Lands, he doth it without any certain testimony. Narrat, sed sine certo testimonio Nicephorus, Euangelium Simonem propagasse per regiones ad Occidentalem Oceanum sitas & Insulas Britannicas. Where they be so fare from allowing his coming to these Lands, that they account his preaching in the Country's near the west Ocean unprobable, and make him to be living in the East Countries, and preaching, & there ending his life, 50. years after this Island had received the faith of Christ by these Protestants before. And Crato the Disciple of these two Apostles S. Simon, and judas followed them throughout 12. Provinces of Persia, writing all they did and suffered there, by the space of 13. years; the like hath Abdias. The like hath Antoninus, Petrus de Natalibus, Eisengrenius and others. Their lives also in the same manner were written by Eutropius a Persian son of Adimundus Xerxes King of Babylon, both in the Chaldy and Greek tongues. To these I add Vincentius, Sabellicus, the Magdeburgian Protestants of Germany in their Centuries, S. Isidor, or whosoever the ancient author of the book of the life and death of the Apostles, who saith beside, iacet in Bosphoro, that he is buried in Bosphorus, And died many years after his supposed death in Britain. The like hath also Hartmannus Schedel, teaching, that he both preached, and suffered martyrdom in Persia, also Dorotheus, that ancient Greek father himself, that is alleged, to say, that S. Simon the Apostle was crucified▪ killed, and buried in Britain: in Britannia crucifixus, occisus, ac sepultus est, the greatest authority for his being hear, is contrary to himself, if so he should mean of this our Britain, for in the same place he maketh S. Simon the Apostle to have been crucified in the East Country in, or near Egypt. cruci alligatus, occisus est in Ostracina civitate Aegypti: & maketh S. Simon the Apostle Bishop of Jerusalem, & so never to come near unto Britain. So small is his Authority in the matter. The Author of Fasciculus temporum saith, he was martyred in Persia Fasciculus temp: an. 74. with S. jude. Simon & judas martyrisati sunt in regionibus Persidis. The ancient Anonymus that writeth the lives of the Apostles published by Frediricus Nausea, Bishop of Vienna, saith, that S. Simon & judas were sent, by revelation into Anonymus in vit. & passione SS. Apostolorum Apostolorum Simonis & jude. Persia, to confounded the wicked Sorcerers, Zaroes', and Arfaxard which had fled thither from S. Matthew the Apostle in Ethiopia, and the Prince of Persia was then named Baradach, that they had many Disciples there, of which they ordained Priests, Deacons and other Clergy men, that in one year they baptised above forty thousands besides children, and the King himself, that they ordained Abdias Bishop of Babylon, that came with them from jury. That Craton their Disciple wrote their lives, which julius Africanus translated into Latin, and after many miracles there wrought, they were there martyred together with S. Sennes by whom they were harboured. So that if we will believe either ancient, or later, Greeke or Latin, or the Persians themselves, catholics, or Protestants, or any thing, that can be pretended for authority, worthy to be followed in this matter, S. Simon the Apostle was neither crucified, killed, buried or preached in or near unto this Nation. 6. Wherefore I cannot in any wise give allowance unto him, who not only placeth him among the saints and Apostles of Britain, but citeth diverse ancient writers (as he saith) for this his relation. In Persia the Passion of the gloroius Apostle S. Simon, surnamed Zelotes, who according to diverse ancient writers, among The Author of the English Marty rologe printed ann. 1608. 28. Octobr his great mistaking authorities. other his Peregrinations came into our Island of Britain, about the year of Christ forty and six, and there preached the Christian faith, baptised, ordained Priests, & Deacons, erected Churches and the like, whereby we may worthily call him our Apostle, and with greater solemnity celebrate his feast, by whom we received so singular graces & benefits. He afterward went into Persia with S. jude to preach the Christian faith to the infidels of that Country, where at last he received the reward of his labours by martyrdom, Nicephor. l. 2. c. 40. Pol. Vir. l. 7. hist. West. ann. 636. & 652. Dor. in Synopsi. Matth. Westm. an. 125. being nailed to a cross: though Dorotheus writeth, that he suffered and was buried in Britain. Hitherto this Author, and he citeth for his warrant, as I have placed them in the Margin, Nicephorus, Polidor Virgil, Matthew Westminster, & Dorotheus. Of all which not any one affirmeth these things. Matthew Westminster & Poildor Vergil do not so much as name S. Simon the Apostle, except Matthew Westminster saith he was Bishop of Jerusalem next after S. james. Dorotheus doth not say that S. Simon the Apostle was either crucified or at all in Persia, neither doth Nicephorus, neither doth any of these or any other say that S. Simon was hear about the year of Christ 46. neither can that possibly be true by any computation, for by the undeniable testimonies of many ancient Fathers he was present with other of the Apostles at the death of the blessed Virgin in the same year or 45. & yet by Nicephorus, & all that seem to think Matth. Westm. an. 45. Dorotheus in Synop. Niceph. l. 2. c. 40. loc. cit. he was in Britain, he preached both through Mauritania & all Africa, therefore no being for him in Britain at that time, & Nicephorus maketh it more impossible saying he travailed through Egypt and afric, them through Mauritania and all Lybia preaching the gospel. And the same doctrine he brought to the Occidental Ocean. Which all Cosmographers know not to be that part of the Otean, which is next unto us, upon the cost of Africa, for Britain from thence is in the Boreale, & North Ocean, the Occidental Ocean of Africa is that which is next to the Asores, & Chanary Lands & others extending towards America, Which seemeth to have been that which deceived Nicephorus, if he though Abrah. Ortel. in typo. Orbis & Africa descript. Ptolom. Bilibald Pirckeymher. & lij in Afric. Stephan. v. Brit. Isac. in Lymphr. S. Simon came from the west Ocean to the British Lands, taking perhaps all those Lands to be comprehended under that name. But more probable it is, that the Britannia, to which S. Simon went (if to any) or was put to death in, is the Britannia, in the East Country, near unto Persia. For Isacius is witness that of old there were three Britain's, this which we inhabit, a second about Thyle, now Island, & a third in the east, which is most like to be that which Dorotheus & Nicephorus mean in this matter. Or if we will say, that S. Simon went from the west coast & Ocean of Africa unto Persia, if he passed by the Mediterren & Adriake sea, which was his easiest journey going by jury, as he did, he passed by Britannis, or Britannia an Island in the Adriacke Sea, called by some Elaphusa, Stephanus. v. Brettotia, Brettannis. or Elaphites, 12. miles from Malta, by Pliny. And that there was an other Britania, or Britamnis, in the same passage between Africa & Italy, is testified by our English Protestant's in their Theatre, who cite Polybius for Author, (that Speed Theatre. l. 5. c. 4. Polyb. Eglog. l. 10. 11. 42. Camden in Brit. Theatre l. 5. c. 1. §. 11. Claudius' Ptolomaeus in Geograph. Sebast. Munster. in Cosmograph. Bilibald. Pirck-emher. in Ptolom. Abrah. Ortelius in Theatro Orbis. Rich. Hackluyt travails of English. etc. Isidor. l. de vi●a & morte Sancto●um in S. Simone. Harris Hist. Ecc. of Britain to. 1. M. S. Hamnibal was enclosed within the straits of Britain) which must needs be about Italy, near Africa, & not out of his journey by Sea to jury, & Persia, when if he had come by our Britain, to go thither, he should either have returned the same way again, or compassed the greatest part of the whole continent, & passed the frozen seas, by the North pole, which way no man is remembered and known to have gone at that time: & yet uncertain, whether passable or no; & after his landing he had most vast, and Barbarous Countries, to travail through, where no man writeth he ever was, before he could come to Persia, as all Cosmographers, ancient, & late are witnesses: when passing by the other Britain, or British Lands, he had a short, & ready journey by sea, & by land to travail only through jury, or Syria to Persia, & those Countries there, where these Protestant's & others tell us, he preached, lived long, & was put to death. This was his travail by land, as we have heard before from such as wrote the life of that holy Apostle. And, that was the part, which fell unto him, as S. Isidore & others affirm, when the Apostles divided the world among them to preach the Gospel in. 7. An other late writer there is who in his Manuscript History never printed, would bring him hither after S. Paul, which also some Protestants have urged before: But I have answered this in them already: & long before that time, Britain had by these protestāns, received the faith of christ. The like I say to those Protestants, (which would have S. Philip the Apostle to send S. joseph of Aramathia hither out of France in, or about the year of Christ 63.) many Christians being hear by there own confession long before that time; yet when I come S. Philip the Apostle never came into Gallia (Fraun●●) lie Britain, nor near unto it. to the days of S josephs' coming into this Island, I will prove at large, that S. Philip the Apostle never came into this Gallia, or near unto it. For this place, it will suffice that both by Protestant's & Catholics S. Philip the Apostle was crucified in Hierapolis in Phrygia, many years before this his supposed sending S. joseph hither, from this our France, or Gallia: So there is no place or possibility Protestant Author of the history l'estat de l'Eglise printed an. 1556. Euseb. in Chronic. an. 54. Philip. Borgom. an. 52. left for any Apostle but S. Peter to have been our first Father & Master in Christian Religion; Which I shall more plainly & directly make this manifest hereafter. In the mean time I am to set down some former labours, and proceed of this holy Apostle S. Peter, yet only such, as have connection with our Ecclesiastical History of Britain. THE XI. CHAPTER. WHEREIN DIVERS PROTESTANTS incline to think S. Peter preached hear in Britain, before his coming to Rome: and what probability that opinion hath. 1. DIVERS English Protestant writers (whether for love to S. Peter, or dissick to Rome) knowing what great warrant there is, for saint Peter's preaching hear, incline to affirm it to have been before he came to Rome. Among whom the THEATER WRITERS producing diverse testimonies Theatre of great Britain l. 9 c. 9 §. 5. for his being in Britain, they add: If Peter were hear at all, It was before he went to Rome, and that the Gospel was preached hear, before it was in Rome, if Peter were the first, as some hold, that preached there: both divers English Protestants incline to think, S. Peter preached in Britain, before he came to Rome: and how probably. which may be more probable, if we consider the huge multitudes of Christians, fifteen thousand, saith Baronius, which dispersed themselves, into all parts of the world, Upon the martyring of S. Stephen at Jerusalem. Where we see that they make the coming of S. Peter into this our Nation, to have been so soon after the Ascension of Christ, that they seem to suppose it to have been before his coming to Rome, and make it the more probable opinion (their own phrase) that it was soon after the Martyrdom of S. Stephen, which was to speak in their own words, presently upon the death of Christ: which was diverse Theatre supr. years before any Authority teacheth, he came to Rome. And their opinion before, that Britain received the faith in the time of Tiberius will make them of that mind, being before proved that S. Peter was the first Apostle that preached hear. For which, they bring his own testimony to S. Brithwald, and other testimonies. And that which is written before, of S. Mansuetus a Bishop of this Nation, sent to Toul in Lorraine by S. Peter in the time of Caius Caligula, giveth some allowance to this opinion, if we will follow those Historians, which writ, he was sent thither at that time in the year of Christ 40. making it not unprobable, but he was sent from S. Peter being in, or near this Island. 2. The like I may say of S. Aristobulus made Bishop, as William Eisengrenius saith, in the year of Christ 39 who as commonly Protestant's will tell us hereafter, was our Bishop hear in Britain: and this the rather because we Guliel. Eisengr. Centenar. 1. part. 1. dist. 7. fo. 67. 66 & dist. 8. Sophron. Patria. Hierosol. l. delabor. S. Petr. & Paul. find that about the same time, and in the same year, (if we may believe this Author) the same holy Apostle S. Peter placed S. Pancratius Bishop of Tauronienium, and saint Marcianus Bishop of Syrocufa in the Island of Sicilia near unto Italy: and diverse others fare distant from Jerusalem, Antioch, or any Eastern place of the abode of that great Apostle, as S. Clement with diverse others into the hither parts of Germany, as the antiquities of those places are witness. And if we call to memory the unspakeable labours, and expedition used by this Apostle, in such sacred a business before remembered, & how in that time he is said to remain at Antioch, he visited, as the Scripture is evidence, Pontus, Galatia, Cappadocia, Asia and Bythinia, the hither parts Petr. 1. v. 1. of Asia: from whence we shall not find it a more difficult journey for that renowned Apostle, to vouch safe to visit this Island of Britain, if we consult with Cosmographers in these affairs, then to come from Antioch in Syria the chief place of his residency at that time, to visit all those Country's related, in which he preached as the Scriptures assure us. But these be but conjectures, upon which I may not found an historical Narration, especially when we have a whole world of witnesses to the contrary, that Rome was the first place in the west, whether S. Peter came, and was chiefly directed unto. And S. Peter came to Rome before he came into Britain the chiefest reason of the dispersion of the Disciples at the martyrdom of S. Stephan, is before answered how they preached only to the jews. And the Scripture is manifest that the Apostles were then at Jerusalem (except the Apostles) and not dispersed. And the history of the Acts of the Apostles keepeth Act. c. 8. v. 1. S. Peter preaching in the East, jonge after this to the jews and Gentiles, until such time in the days of Claudius' Emperor, it pleased Christ our blessed Saviour, as many and great Authorities do warrant us, to send and direct this his chiefest Apostle to make a great part of his Residency at Rome, the great and commanding Imperial city, at that time in the world, that he might the better by that means, preach the Gospel both by himself, S. Peter's seating himself at Rome, foretold by holy scripture, ●●bbins, and Sibyls, before Christ. and his Disciples, to these Western Nations, and Country's of the world. 3. Of this mission of S. Peter to Rome Esay the Prophet though in more general terms had long before admonished, saying, (as I have alleged before,) that God would send of his Apostles into Italy. Of this the ancient Rabbins before Christ were witnesses, as a jew himself hath proved against the jews, that Rome should be the chief place of the Law and Religion of the Messiah. Sibylla Erythraea long time before preached this Hieronymus a sanct. fide l. contra judaeos. Sibyl. Erithaer. in l. Nasalographi 1. Imperial. Scrip. Venetijs an. 1516 per Patriarch. Venet. approbat. & Pontif. Rom. to the Gentiles, when Prophesying of Christ and his twelve Apostles, thus she foretold: in ultima aetate humiliabitur Deus, & humiliabitur proles divina. jungetur humanitati deitas: iacebit in faeno agnus: puellari officio educabitur Deus & homo. Eliget sibi ex piscatoribus, & deiectis numerum duodenarium, unumque diabolum, non in gladio bellouè Eneadem urbem Regesque subijciet, sed in hamo piscantis, in deiectione & paupery superabit divitias: superbiam conculcabit morte propria: nocturno suscitabit & commutabitur: vivet & regnabit & consummabuntur haec omnia, fietque regeneratio. Vltimo bonos iudicabit & malos. Surget stella mirabilis: Danaos illuminabit: orbem illustrabit. In Eneadem latus piscatoris nomen agni usque ad fines seculi virtute perducet: Ind in Eneade iuncta, vinctos à diabolo liberabi●: In the laste age God will be humbled, and the son of God will be humbled: the lamb shall lie in Hay: God and man shall be brought up by a virgin service: he shall choose unto him out of fishers and mean persons, a number of twelve, & one of them a devil. He shall make subject unto him the city of Aeneas, Rome, & Kings, not by sword & war, but by the hook of a fisher; in dejection & poverty he shall overcome Riches; he shall tread down pride with his own death. He shall raise himself in the night time, & shall be changed: he shall live and Reign, and all these things shall be brought to pass, and there shall be a regeration; at the last he shall judge the good and the evil. A marvellous star shall arise, it shall illuminate the Greeks', & Illustrate the world. The side of the fisher shall by power bring the name of the lamb into the city of Rome unto the end of the world. From thence Rome joined unto him, he shall deliver the bound from the devil. Hitherto the words of that Sibylla in the time of Priamus written in the Chaldy tongue, and translated into Greek, and being found in the treasury of Emmanuel, Eugenius King of Sicily translated it into Latin, and was published by the Patriarch of Venice with great privilege, before the revolt of Luther or denial of the Pope's jurisdiction. Like is the testimony both of Catholics and Protestants in this matter. And both the ancient Fathers, as S. Augustin, Lactantius, with others and the Church of God itself long since joining the Sebastian. Munst. Cosmograph. l. 2 p. 208. Hertm. Shedel. Mag. Chron. aerate 3. f. 35. Aug. l. 18. de civet. Dei. Lact. office Defunct. in hymno. Aug. sup. c. 21. & to. 6. concione ad Catechum. & in ep. ad Rom. & l. ciu. 18. cap. 45. Eus. praep. Euang. Magdeburg. cent. 1. Clem. Rom. epist. 1. Constant. Mag. in decret. S. Sylu. apud Gennad. Patriarch. Constant. sect. 3. pro Concilio Flor. Abb. Vrsperg. apud Eisengr. cent. 1. fol. 123. Marcell. epist. 1. ad Episc. Antioc. S. Leo serm. 1. de Natal. Apostol. Petr. & Pauli. S. Sim. Metaphr. in vit. Petr. prophecies of the Sibyls, with those of the Prophet David t●ste David in Sibylla, give testimony unto this. 4. S. Clement himself both Disciple and Successor to S. Peter, saith of him, that he was commanded by Christ, as the more potent, among the Apostls to come to Rome and illuminate the west, the more dark part of the world. Qui obscuriorem mundi plagam occidentis velut omnium potentior, illuminare praeceptus est, quique & integrè potuit implere praeceptum. And Constantine the great, Emperor, our Renowned King, and Contryman thus witnesseth: That the see of Rome hath primacy and Principality in matters of Religion, because our holy law maker, and Saviour jesus Christ sent S. Peter thither, and commanded him to hold his Chair there, and there he was put to death: Aequum est enim, ut ibi divina lex obtineat apicem & principatum, ubi sanctus legislator jesus Christus Saluator noster, misso Beato Petro iussit Cathedram tenere, & ubi patibulun passus est. Abbas Vrspergensis saith, that Christ commanded S. Peter to come to Rome. Aduentus Petri in Romam primi, fuit praeceptum Christi iubentis. S. Marcellinus to the Antiochians saith: that his See was first with them, but by the commandment of Christ, It was translated to Rome. S. Leo saith, that S. Peter Prince of the Apostolic order, was sent to Rome, the chiefest place of the Roman Empire: beatissimus Petrus, Princeps Apostolici ordinis, ad arcem Romani destinatur Imperij. And to conclude this matter, S. Simeon Metaphrastes is a witness, that S. Peter coming from his Eastern Travails to Jerusalem, Christ appeared in a vision, and said unto him: Arise Peter, go to the west, for it hath need to be lightened with thy torches, and I will be with thee: reversus est Hierosolymam, visus est autem ei Dominus in visione dicens, surge Petre, vade ad occidentem, opus enim habet ut tuis illustretur facibus, & ego ero tecum. Which is sufficiently insinuated by our renowned Countrymen Florentius Wigorniensis, and Marianus Scotus as they are published by Protestants: The first saith of S. Peter was sent to Rome: Romam mittitur. The other saith, it was superna visione ordinante: by the ordinance of an heavenly vision. And diverse catholics and Protestants say: omnem occidentalem plagam suo specialiter Apostolatui destinatam. That all S. Peter directed by Christ to all the westeren Nations, as Britain and others. the western Nations were designed to S. Peter's Apostleship. 5. Whereby it is manifest, that S. Peter was not only sent by Christ, to the Imperial City of Rome, and Italy, but unto all the Occidental Nations, whether under the Roman Empire then or no; for the Empire and kingdom of Christ even on earth, his holy Church, was not to be confined within Flor. Wigorn. an. 2. Claudij. Marian. Scot l. 2. aetat. 6. in Nerone. M. S. apud Lipp. 14. Sep. Franc. Burgoing. histor. Eccl. l. 2. 3. 4. 5. Stow. hist. p. 34. edit. an. 1614 Mere des hist. aetat. 6. f. 22. c. 13. the limits of any terrene, or earthly Empire of what Nation soever: But the whole world was given to Christ for his Inheritance. And the then Imperial City of Rome, though a commanding place, to the & mighty Pagan Empire, at that time, yet by the coming of Saint Peter, his living, preaching, dying, and settling the highest powerable Apostolic See, and Chair there, it was made not the head of the worldly Empire, that was great, but the head of the whole world in the chiefest affairs of men, without restriction, or limitation of either time, or place; As saith S. Leo that holy and learned Pope of this Roman city. civitas sacerdotalis, & regia, per sacram Beati Petri sedem, caput orbis effecta, latius praesideres religione divina, quam dominatione terrena: Rome was made by the holy See of S. Peter, a priestly and Kingly City, head of the world, and to rule further by divine Religion, then by earthly Regiment. And therefore, as when S. Peter made Antioch the place of his greatest Residency in the east, he preached to so many other Nations in that part of the world; so now being sent to the great Imperial City in the western parts, he likewise used the same Pastoral care, labour, and diligence to convert the western Nations, even those, that be most remote either from Jerusalem, or Rome, such as this kingdom is, for they properly and most really are the western Country's, and that Occidens: west, which is obscurior mundi Plaga: the more obscure or dark part of the world, for whose lightning saint Peter was (as saint Clement before hath witnessed) sent to these western Regions. For howsoever we will expound this obscure plaga of the world in the west, whether it be for temporal and bodily darkness, for the great distance from the visible funne, or darkness of mind, grown by barbarous rudeness, or howsoever; Rome and Italy are not so to be termed, neither France, Spain, or any Country between Rome, and us, being all nearer the south and east, and accounted civil Nations before the preaching of Christ unto them. And the Apparition and words of Christ, vade ad occidentem, go to the west, for it hath need to be illuminated by thee, assureth us, it was the whole west part of the world, and not a portion of it only, that was thus by our blessed Saviour commended, and committed to saint Peter, to be illuminated in the true faith by him. Neither could the words of the Rabins or Sibyls in this matter, be otherwise performed, in this great fisher saint Peter, and his hook, not only to subject the city of Rome, but Reges, the Kings of the Empire, and west unto him; nor Rome be truly termed the chiefest place, or permancy of the Messiah, to rule in all the world, except this his vicegerent, saint Peter, and his successors there by the conversion of these nations, unto Christ, had effected, and made it so: As we see accordingly, as they foretold, this fisher & his hook have made the name of Christ the lamb of God so glorious in that City, over all the world of Christians, and usque ad fines saeculi, and shall so continue to the end of the world, as that prophecy, agreeable with the holy Fathers, and scriptures themselves, assureth us. 6. And if we may believe the Protestant writers, either of this, or other nations, they put us out of all doubt, that saint Peter both by himself, in his own labours, in these western parts, and Plaga, Quarter of the world, and by his holy and learned disciples most diligently performed this office, & charge imposed upon him. Our English Protestant's are witnesses that the labours & travails of S. Peter in preaching in these Countries were so long, & painful, that he did not accomplish them, until the foureteenth, the last year of Nero, Bassus and Tuscus being then Roman Consuls (our Protestants words) The holy Stowe. and Ed. Howes hist. of the Romanesan. Dom. 70. in jul. Agricola. Apostle S. Peter having accomplished his preaching, in the west parts, returned to Rome, where he preached again, as he did before. Henricus Pantaleon, a german Protestant writeth: Cum Diws Petrus Ecclesiam Christi Romae verbo Dei salutifero pasceret, non contentus fuit uno in loco gentilium superstitiones tollere, & vineam Domini plantare, verumetiam ad alias parts, pios & eruditos viros suos discipulos Henricus Pantal. de viris Illustrib. Germ. part 1. p. 200. add an. 55. emisit, qui homines instruerent: when S. Peter did feed the Church of Christ at Rome, with the wholesome word of God, he was not content, to root out the superstitions of the Gentiles, and plant the vineyard of our Lord in one place, but he sent Godly and learned men, his Disciples, to other parts to instruct the people. What these were in particular, which he thus sent, and to what parts of the west he sent them, I shall in some part declare hereafter. For this present I speak in general Henricus 8. Rex An●●iae in assert. 7. Sacram. art. 2. of these western nations: of which also King Henry the eight in his book against Luther writeth: Negare Lutherus non potest, quin omnis Ecclesia fidelium, sacro sanctam sedem Romanam, velut matrem primatemque recognoscat, ac veneretur, quaecunque saltem neque locorum distantia, neque periculis interiacentibus prohibetur accessu: Luther cannot deny, but every Church of the faithful doth acknowledge, and reverence the holy See of Rome, as their mother and primate, how fare distant soever it be from it, and dangers between them. And Marcus Antonius de Dominis, even at that time when he most professed himself a Protestant, Marc. Anton. de Dominis l. 4. ca 10. de Repub. Christ. and defender of our English Protestants, and most earnest against the see of Rome, yet thus confesseth: Est caput Roma, quatenus ab ea diffusum est Euangelium in reliquas totius ocoidentis Ecclesias, & in multas Orientis, at que in barbaras etiam extra Romanum Imperium nationes: Rome is the head, because from it the Gospel was diffused to the rest of the Churches of all the west, and to many of the east, and to barbarous Nations, even out of the Roman Empire. Where we see plainly acknowledged, that all the Churches of this west part of the world, received the faith of Christ from saint Peter, and the See of Rome. 7. Wherefore our King james in open Parliament publicly pronounced of the Roman Church: It is our mother Church. An other calleth King james Speech. in Parl. 1. Ormorod. pict. Pap. pag. 184. it, The eye of the west. From which this Nation among others must needs first receive their sight in Christ. Neither can any man without a prejudicate mind (considering what hath been written before) be of other opinion. Yet we may add much more to that which is already written. As that Arnobius who lived with in the first 300. years of Christ, speaking of the conversion of the Gentiles, and saint Peter's preaching, saith of him, that Arnob. l. 2. adu. gentes. he preached in Insulis atque provincijs omnibus quas sol Oriens a●que Occidens lustrat: in all Lands, and provinces, which the son rising and setting doth compassc, all Isles and provinces in the west part of the world. Michael Singelus saith of him: Michael Syngelus in Martyrio Dionisij Areop. Regiam urbem miraculis editis illustravit, & occidu●m obscuritatem in splendorem clarissimum commutavit: Peter did make the Kingly city renowned with the miracles he wrought, and changed the darkness of the west into a most bright slyninge; by which obscure west he must needs, (to speak truly) mean these furthest, and most western parts, as I have urged in the like case before. Nicephorus saith of saint Peter: Petrus per orbem habitabilem vadens, Ecclesias ubïque constituit, Nicephor. lib. 2. hist. c. 35. & Romanam quos supradiximus Successoribus commisit, Lino videlicet, Anacleto, & tertio Clementi: Peter travailing throughout the inhabited worlds, appointed Churches every where, and committed the Church of Rome to his successors which we have named before. Linus, Anacletus (so he calleth Cletus) and Clement the third. And again: Orbem peragravit: he travailed throughout the world. The like have many others, the number of them is too great to be recited; all agreeing, that after he came to Rome, he consecrated there two Bishop's saint Linus, and Cletus, to supply the spiritual needs, in that place, and he himself travailed often to preach in these western Regions, as he did in the east before, when he had his Residency at Antioch, as the scripture itself, with all, or most Antiquities of that business are witnesses. And this may suffice in general for the labours of that holy Apostle, in these western parts, so fare as they concern the History of this Nation, which we have in hand. What he performed in particular, in this kind, and belongeth to the Ecclesiastical affairs of Britain, (so much as these my Protestant directors will gi●e me leave) shall immediately appear. THE XII. CHAPTER. WHEREIN IS showed, TO BE THE MOST probable opinion, that S. Peter at his first coming to Rome, was received there by Britan's of this Nation: and who probably they were. 1. THE holy and learned ancient Pope saint Leo, treating of the coming of saint Peter to Rome for the settling of his supreme Apostolical power, and preeminency there, and reconciling this western part of the world unto Christ, writeth in this manner: Cum duodecim Apostoli accepta per spiritum sanctum omnium locutione linguarum, imbuendum Euangelio mundum, distributis sibi terrarum S. Leo ser. 1. de S S. Apost. Petro & Paulo. partibus suscepissent, beatissimus Petrus Princeps Apostolici ordinis, ad arcem Romani destinatur Empery, ut lux veritatus, quae in omnium gentium revelabatur salutem, officatius se ab ipso capite per totum mundi corpus effunderet. Cuius autem nation is homines in hac tunc urbe non essent, aut quae usquam gentes ignorarent, aut Roma didicisset? I am populos qui ex circumcisione crediderant, erudieras: iam Antiochenam Ecclesiam, ubi primum Christiani nominis dignitas est orta, fundaveras: I am Galatiam, Cappadociam, Asiam, atque Bithyniam legibus Euangelicae praedicationis impleveras: nec ut dubius de proventu operis, aut de spatio tuae ignarus aetatis, Trophaeum crucis Christi Romanis Acibus Inferebas: quò te divinis praeordinationibus anteibant, & honour potestatis, & gloria passionis: When the twelve Apostles having received by the holy Ghost, the gift of speaking all languages, dividing the parts of the earth amongst them, had undertaken to endue the world with the gospel, most blessed Peter, Prince of the Apostolic order, is sent to the chiefest place of the Roman Empire, That the light of the Truth, which was revealed for the salvation of all nations, might more effectually diffuse itself, from the head thereof, to the whole body of the world. For what Nation was there, that men thereof were not then in this city, or what Nations in any place could be ignorant of that, which Rome had learned? Now thou (S. Peter) hadst instructed the people of the circumcision which had believed: Thou hadst already founded the Church of Antioch, where first the dignity of the Christian name was risen: Thou hadst already replenished Pontus, Galatia, Cappado●ia, Asia, and Bythinia with the laws of preashing the gospel: neither as doubtful of the success of thy work, or ignorant of the space of thy age. Thou didst bring the Trophy of the Cross of Christ, to the Roman Towers, whether by the preordination of God, both the honour of thy power, and glory of thy passion went before thee. Where we see, by this most learned Pope, (the general consent of the other holy Fathers, and Antiquity, concurring with him, in this declaration,) that it was the merciful preordinance of God, that seeing the whole world, and in that, these western nations, also were to be instructed in the truth, and the number of the Apostles to perform so wonderful a work, was so small, That Rome then being the of the head world, where people of all Nations lived especially of these western Regions, and more principally of this kingdom of Britain, having many thereof then making their dwelling at Rome. The chiefest Apostle should be directed, and sent thither by Christ, to bring this happy work the more easily to pass, and settle there for ever, by the glory of his passion, the honour of his greatest Apostolical power: quò te divinis praeordinationibus anteibant & honour potestatis, & gloria passionis. 2. In this happiness common to all, then dwelling at Rome, this Island having so many Britan's, both as hostages, and otherwise residing there, as all our histories of those times assure us, was equal with the best: In one, which S. Peter first entertained at Rome by Britan's, his Cathedral See, & Church first in their house. I take to be the greatest honour, and happiness this kingdom ever had, or any other could have, this our Britain stripped, and overwent them all. Which was, that our Britain's then dwelling at Rome were the first, except the Romans themselves deceive me, that received, entertained, and happily harboured that blessed Guest S. Peter, there. The first erection of saint Peter's Chair, and See, the commander of the Christian world, in spiritual things, was made in the house of one of our noble Britan's there. Where the first Christian Church of that great and holy Apostolic City as the Christian poverty of that time would permit, was founded, where the gospel was preached, the most blessed Sacrifice of the sacred body and blood of Christ was offered, for the living and the dead, where the daily and ordinary Synaxes, and holy Assemblies of Christians then, for these, and other most holy exercises, of Christian Religion were kept, from whence many holy disciples of that highest Apostle, were afterward sent, and directed by him, both into this kingdom of Britain, and other nations in this western world, the happy and renowned Christians of this Country that then dwelled there, in the best sort and sense they could, cooperating and assisting in so heavenly labours. For whereas we are told for an undoubted truth, by a Tradition of the Romans, that S. Peter Traditio Romanorum apud Baron. in Annotat. in Martyrolog. Roman. 19 die Maij in Pudent. Author of the 3. convers. with. others. was first lodged at Rome, in the house of Pudens a Senator, and that the Christians met there at their Synaxis, & had their Church there, which is now called the Church of S. Pudentiana: maiorum firmatum traditione praescriptum est, domum Pudentis Romae fuisse primum bospitium S. Petri, Principis Apostolorum, illicque primum Christianos convenisse ad Synaxim, coactam Ecclesiam, vetustiss imumque omnium Titulnm Pudentis nomine appellatum, qui & Pastoris nomine dictus reperitur, hodie vulgò Ecclesia S. Pudentianae nuncupatur: The Romans must give me leave to write, and more than probably to prove, that this house called by them the house of Pudens a Roman Senator, came not to him from his Roman Ancestors, but rather by his wife, jure uxoris suae, a noble Christian and lady of Beda Martyrol. 14. call. junij. Severin. Binnius annotat in Tom. 1. Concil. in S. Pio. Baron. Tom 2. Annal. 159. Zepher. Bin. annot. in tom. 1. council. in Pio. 1. Traditio Romanorum apud Patres tam Latin. quam Graecos. Matth. Westm. ad An. 42. Florent. Wigor. hist. an. 28. & 60. Stowe. And Howes hist. Britain, called by our histories and saint Paul also Claudia, by others, Priscilla, or Sabinella. 3. And so at the coming of saint Peter to Rome, this holy place was the house, and habitation, of the Christian British parents, of that renowned Lady Claudia, which then lived as hostages at Rome, to the Emperor, for this land, and kingdom of Britain, and by that means it was their happiness, and honour, to give the first entertainment to the blessed Apostle saint Peter, at his first coming thither; as that Roman tradition of that their house after by marriage with the holy British Lady Claudia their daughter and heir with Pudens the Senator, and so long after this coming of saint Peter to Rome named the house of Pudens, the Senator, assureth us. Which I prove by an other undoubted tradition of the Romans: That S. Peter was 15. years in Rome, before S. Paul came thither: Romani autem dicunt Petrum annis 15. in Roma fuisse, antequam Paulus ad Romam venit. So writeth our Florentius Wigorniensis with the common consent of Antiquity, and writers, both Catholics, and Protestants. And the Roman martyrologue itself telleth us, of this Pudens the Senator, that he was baptised by the Apostles: Qui ab Apostolis Coristo in baptismo vestitus Innocentem tunicam usque ad vitae coronam immaculate cusiodivit. Martyrolog. Rom. antiq. die 19 Maij. And there calleth him plainly S. Pudens the Senator, Father of S. Pudentiana the virgin. S. Pudentis Senatoris patris supradictae virginis Pudentianae. So that being baptised by the Apostles, saint Peter, and saint Paul (for no others were then in Rome) ab Apostlis, this could not be, by true account, until, at the soon, fifteen years after saint Peter was first received in that house. And if the martyrologue could carry that interpretation, to understand by Apostolis, the Apostles, in the plural number, one Apostle (no construction) yet by this friendly & more than lawful interpretation, he must needs be baptised by S. Peter, & so also a most unprobable thing, that diverse Christians then being, as before, in Rome, S. Peter could first commit himself to a Pagan, or Catecumene, and he and the Christians of Rome make such an house their chiefest Church, & place of assembly for divine things. And to put all out of doubt, this S. Pudens as I shall demonstrate hereafter in the proper place of him, and saint Claudia his wife, was either an infant, or not borne when S. Peter came to Rome; and was first lodged and received in that house, which after many years by title of marriage with our Lady the Lady Claudia came to be his house, & not before, but it still remained in the hands of our Christian Britanes the Parents of that Lady there in Rome. For more pregnant Martial Pocta. Epigram. proof whereof, we are told by him that lived in the days of this Pudens, by the most common consent of writers, both Catholics and Protestants, & was well acquainted with him, his state and Country, that this Pudens was by birth, and Country, a Sabinite, fare distant from Rome, & his house at Sabinum, the chiefest Town there, and no mention of any house at all, which of their own, either he or his parents had in Rome: when by all testimonies of writers, we are told, the parents of Lady Claudia being Britanes were dwelling in Rome, as hostages among others, for this Nation there, and without question, had an house there, suitable and answerable to their honourable degree, and that their daughter S. Claudia was borne there, & not in Britain, for no Auihour that I read, doth affirm she was borne in this Island, but only of British parents living in Rome. Claudia caerulcis cum sit progmata Martial. l. 11. Epigr. 54. de Claud●a Ruff. Godw. Conuers. of Brit. p. 16. Theat. of great Britainel. 6. Matt. Parker. antiq. Brit. p. 2. Io. Pits. l. de vir. Illustrib. p. 72. Author of; convers. part. 1. 2. Timoth. 4. Britannis. Claudia borne of Britan's; But not in Britain, only she is called of the Poet Martial, peregrina, a stranger, as the children of strangers usually are termed both with us, and other people. And the time of her birth, and age so convince, as I shall declare hereafter; and may be plainly proved from S. Paul himself a little before his death. 4. And whereas we find no memory at all, of any natural parents of S. Pudens dwelling in Rome, we have sufficient testimony, not only of the permanent dwelling both of the Father, and Mother of S. Claudia there; before remembered, but that, by diverse probable Arguments they dwelled in that very house, where Pudens continued with them, after his marriage with their daughter, and were holy and renowned Christians, although their native Country of Britain hath hitherto been almost wholly deprived of their honour, and so must needs be by the Roman Tradition the first entertainers God win conu. of Britain p. 17. c. 3 ●. Tim. 4. v. 21. of saint Peter in Rome: for as a Protestant Bishop in their common opinion writeth: Pudens and Claudia were two young persons, but faithful Christians, at that time unmarried, when Paul writ the second epistle unto Timothy, which was in the last year of Nero, a● all men suppose, that I have read except Baronius: and that they were married in the later end of Vespasian, or about the beginning of Domitian. Therefore Pudens being so young in the end of Nero his Empire, Although we grant him then newly married, yet this was by all computations at the least 24. years after the coming of saint Peter to Rome. And so it could not possibly be Pudens, but the parents of Claudia, our Britan's, that entertained first S. Peter in their house at Rome. Who for certainty being Britan's of noble order, & degree, & living in Rome as Hostages by all judgement they enjoyed more freedom, and liberty in matters of Religion, than the Romans did at that time; The Emperors of Rome then, nor long after, intermeddling with the Britan's, for matters of Religion, but leaving it voluntary and free unto them, as other Tributaries, to use the Religion of their Country's, or as they were best, and most disposed, privately at the least, even in Rome itself, without controlment. So by the great mercy, & providence of God, the subjection & temporal captivity, or restraint of diverse these our worthy Countrymen, proved to be the most happy spiritual freedom in Christ, both of those our Hostages there, & this whole kingdom, afterward converted to the true faith, from thence, by this original, so renowned and glorious for ever to this Nation, to have in Rome itself the first Harbourers & Receivers of that most Blessed, & highest Apostle S. Peter. And thus I have proved directly both against the Protestant Bishop of England denying it, the truth of that Roman Tradition, that saint Peter was first with his holy Disciples received in Rome in the house which the Romans truly called the house of Pudens, after he was God win supr. Conuers. of Brit. p. 17. c. 3. married to Lady Claudia of this Nation, confuting his idle objection of the young age of Pudens: As also the Romans, therefore calling it the house of Pudens, because so it was, in such sense as I have declared, and not truly inducing from thence, that therefore Pudens the Roman Senator first entertained S. Peter there: for as I have proved before, this Pudens being a Sabiline, and no Roman as of the city of Rome by birth, was neither Senator, Christian, Catechumen, or perhaps not borne at that time, and the house was only called his house, because long after he was owner of it: as it was also after called Domus S. Novati, Domus S. Timothaei, and S. Pudentianae; the house Martyrol. Rom. die 20. junij. 26. julij. & Baron. Annot. ibid. Et in Sanct. Novato, Tim. Pudent. & praxedes. Baron. in annot. 19 Maij. Author of 3. Conuers. part. 1. p. 17. Rob. Barnes in vit. Pont. Rom. in Pio 1. Martyrol. Rom. 20. die junijin S. Novato. of S. Novatus, the house of S. Timothy, the house of S. Pudentiana, the blessed children of S. Pudens and S. Claudia our Country woman, who all successively possessed it, termed by their name for the time, as usually houses & places be, by the owner's name: until in the time of Pope Pius the first, It was by the Donation of S. Pudentiana, absolutely converted to a Church, and ever since after her death, called the Church of S. Pudentiana, as the Roman Antiquities themselves, and their continually kept tradition together with some English Protestants, and others testify, Which before was called the house of them, as they possessed it in order, or the house of them all sometimes, as the old Roman martyrologue calleth it, the house of all those four children of S. Pudens, and Claudia, for speaking of them all by name, S. Novatus, Tymotheus, Pudentiana, and Praxedes, it addeth: horum domus in Ecclesiam commutata, Postoris Titulus appellatur: The house of these being changed into a Church, is called the Title of Pastor. 5. And it is evident, that the Father of the Lady Claudia by all probability, God win. Conu. of Brit. pag. 17. Theatre of great Brit. l. 6. §. 6. owner of this house, where all his children long after lived, was yet living, and possessor thereof, both now, and when S. Peter was first entertained there, for Martial the Poet which lived in this time and wrote in the days of Domitian and Nerua long after maketh an honourable memory of the Father of Lady Claudia, than living calling him Socer of Pudens, the Father of his wife, S. Claudia, our Country woman by parents, for the word Socer, hath no other meaning, than a Father in law, Father to the wife whose Father in Cooper. Rider. Thom. Thomas. Calepin. & alij v. Socer. Martial. l. epigr. saepe. Io. Bal. l. de Script. cent. 1. in Claudia Ruffin. Io. Pits. l. de Vir. Illustrib. in ead. Godwin. Conu. of Britain. Et alij. law he is, or Father to the husband of that wife, to whom he is so termed Socer, Father in law, Cothen, Pentheros so in Hebrew, Greek, Latin, and all languages. Evident it is also, that Pudens had no other wife but Claudia, to have any other Socer, or Father in law by, and she long over lived her husband Pudens. And that this Father in law was as noble for his faith, and Religion in Christ, as by descent, and birth, we may easily inform ourselves, if from no other grounds, yet from the most holy and virtuous education of his daughter in that profession, who by the examples and documents of her pious parents the best Tutors of children their greatest charge, was by their Instruction come to that perfection in the law of Christ, that being yet but young in all opinions, when S. Paul wrote his second Epistle to S. Timothy, a little before his The British parents of S. Claudia were Christians. death, she deserved the style of one of the four principal Christians, in the judgement of that great Apostle, as two great Doctors, S. chrysostom, & Theodoret expound that passage of his Epistle. Salutat te, inquit, Eubulus, & Pudens Chrysost. inep. 2. ad Tim. c. 4. & Linus, & Claudia, & fratres omnes, nominatim illos memorat, quos noverat magis fide feruere: S. Paul saith: Eubulus saluteth thee, and Pudens, and Linus, & Claudia, and all the Brethren, he remembreth them by name, whom he known, to be more fervent in faith: and again, Theodoret upon that place, saith: Meliorum, & Theod. in ep. 2. ad Tim. cap. 4. in eund. loc. virtut is amantiorum nomina in serut: alios autem commu ni appellatione vocavit. S. Paul put in the names of them which were the best, and most loving of virtue. By which we may sufficiently see, the great piety not only of S. Claudia, but her holy parents also, the than honours of this kingdom, that had caused her then under their charge, to be taught, and instructed, in so excellent a manner, in true Religion. 6. And if I may have the like licence to write for the Religion of this Father in law to Pudens, which a Protestant Bishop taketh, to prove Pudens the son in law a Christian, I may do it with much more reason, for thus he writeth: That the same Pudens was a Christian, we have a great presumption, in the Epigram Godwin. Conu. of Britain pa. 17. Theatre of great Brit. l. 6. §. 6. of Martial, where for his virtuous carriage, he calleth him, S. Maritus: but a greater in an other of the same Martial, wherein he yields him thanks, for persuading him to amend his writings, that for obscenity and lasiviousnesse, are indeed not to be endured by Christian ears, and this it is. Cogis me calamo, manuque nostra Emendare meos, Pudens, libellos. That by this kind of argument the Father of Claudia our Noble Contryman, Martial. l. 7. Epigram. 11. was in all degrees as good, or rather better Christian then his son in law Pudens was, is most evident, for those verses which Pudens did well like Martial. l. 7. Epigram. 57 ad Rufin. and allow, yet by the testimony of Marshal himself, might not be imparted to the Father in law of Pudens, but would seem light unto him, occupied in more serious things for thus he writeth unto Pudens: S. Eubulus named with honour by S. Paul probably was the Father of S. Claudia, and a Britan. Commendare meas instanti, Rufe, camaenas Parce precor Socero, seria forsan amat. Where we see, that the gravity of the Father in law to Pudens, was greater than his, therefore much more we may presume from hence, that he was a Christian then the other, by that argument. And yet we have a better Author, both for his Christianity, and name also: for the other three named by Martyrol. Rom. 20. junij in San. Novato. Martia. in Epigram. S. Paul, to send salutations to S. Timothy from Rome at that time, for certain except Eubulus, the first, were most continuing in one house, Pudens and Claudia were then married, as is evident in the ancient Roman martyrologue, and others: And seeing by the Romans tradition, and other testimonies, the house wherein they dwelled, was the chief lodging if the Apostles S. Peter and Paul, and their Successors, until in the time of Pope Pius the first, it was converted to be a Church, we must needs account S. Linus the Bishop, the third which is here named, to be also of that family for the most part. Then how to single forth only S. Eubulus, which here is first either for piety, nobility, or that he was the chief paterfamilias, owner and Master of that house, or all, and make him a stranger there, I cannot find it by S. Paul, only repeating them of one family, or any other warrant. For it is plain here by the Apostle, that he was a chief and principal Christian in Rome, and first named among these worthies, and before S. Linus, a Bishop then, & Pudens a Senator, and absolutely there set down, as their chiefest receiver, friend, or patron, which cannot agree to any other, better than to the Father of S. Claudia, this father in law to her husband Pudens and first entertainer of S. Peter the Apostle in Rome, by the Romans tradition. For neither Dorotheus, the continuator of Florentius Wigorniensis, nor any other that writ of the Disciples there, place him among Clergy men, and S. Paul which giveth him that honour in that place, clearly proveth he was none of his Disciples then in Rome, for he writeth in the same place. Lucas est mecum solus: only 2. Tim. 4. vers. 11. Luke is with me. No martyrologue speaketh of him, neither any Historian, or Interpreter of Scripture to my reading, setteth down of what Nation he was, but leave him for a stranger, as likewise many do S. Claudia: Therefore except better authority can be brought against me seeing he is by the Apostle himself so dignified, and placed the first in that family, and salutation, Eubulus greeteth thee, and Pudens, and Linus, and Claudia: There is no cause yet I find, to 2. Tim. 4. deny him, to be the owner & Master of that house, that first entertained S. Peter in Rome, & he himself the first happy man, that gave that glorious Apostle entertayment there, that he was our most renowned Contryman of Britain, & Father of Lady Claudia. For there is no other, who by any probable conjecture, was likely to perform this duty in that house. Pudens as before, was either then unborn, or an Infant: of his own parents father and mother, there is no mention in antiquities, that either they were Christians, or that they dwelled at all in Rome, much less in that house, being Inhabitants of Sabinum, and by Country Sabinites fare distant from Rome; And so there is none left unto us, to be a Christian, and entertain that heavenly Messenger, and Gheast, S. Peter in that time, and place, but the renowned British parents of Lady Claudia, then dwelling in Rome, and there confined to a certain house, and place of permanency by command of Roman power, to whom with many other noble Britan's they were hostages, and pledges for the fidelity, and obedience of this kingdom, to the Roman Emperors at that time. 7. To strengthen this opinion, we may add, that S. Paul sendeth to S. Timothy, his Disciple the salutations of Eubulus, before all others of which sending the greetings of so few by name, It will be no easy search, to find out a better or more probable reason, than this, that S. Timothy so near and beloved a scholar of S. Paul, lodged usually in this house, he also was there with his Master, entertained by Eubulus the owner thereof, and by that title of his holy hospitality deserved the first place in that salutation: otherwise no man will doubt, but S. Linus Bishop by calling, so honourable in the Church of Christ, aught and should have been, named before him. And that this familiar acquaintance, between S. Timothy, and these our holy Christian Britan's, received original from their ancient entertainment of S. Timothy in their house in Rome, many years before this their salutation in S. Paul's Epistle, it is evident; for S. Paul being now lately, come to Rome when he wrote this epistle, and neither he, nor saint Timothy there, after S. Paul's first dismission from prison there, so long before, it is manifest, that these though the lady in young years, were ancient Christians at that time. And we have uncontroleable warrant, from S. Paul himself, in his epistle to the Hebrews, that S. Timothy was at Rome, when he was first prisoner there, in the beginning of Nero his Empire; for thus he writeth know you Hebr. c. 13. vers. 23. that our Brother Timothy is set at liberty. Thus S. Paul writeth from Rome in the time of his first imprisonnement there. And so maketh these our Country Christians the acquaintance of S. Timothy then, to be more ancient in the school of Christ, then either S. Timothy or S. Paul his coming first to Rome, when there were none to instruct either then, or others, in Christian Religion at Rome, but S. Peter, and his Disciples: I add to this the charge, and warning which Marshal the Poet gave before to Pudens, that his father in law should not see his Poems: commendare meas camaenas parce precor Socero: An evident testimony, Martial. sup●. l. 7. Ep●gr. 67. that they then lived in one house together, and so the Poems sent to Pudens might easily come to his father in law his hands, and reading, except Pudens had been so forewarned to keep and conceal them from him. Whereof there had been no danger, or need of that admonition, if they had then lived in distinct places, and not in one house. And thus much of the father, of lady Claudia. 8. Concerning her holy mother also, so good a Noorse, and Tutrix to so happy a child, we are not altogether left desolate, without all hope, but we may probably find her forth, for the honour of this kingdom, her Country. And except the Roman Historians can find unto us, a Christian Father to S. S. P●isc●lla foundress of the Churchyard of her name in Rome mother of S. Claudia, very probable. Pudens, and dwelling with his wife, in the same house, as I have found unto them, a father to Claudia, and father in law to Pudens, an holy Christian dwelling in that house before Pudens his time, by Nation of this kingdom which by that is said before, they cannot do, seeing that noble Matron which is acknowledged by the Roman writers, even Baronius, to have dwelled in that house, & Grandmother to S. Claudia her children, must needs be her Mother, her father's wife, & mother in law to S. Pudens, I am bold to assign that glorious & renowned Saint, S. Priscilla, foundress of that wonderful and religious Churchyard, to be the same blessed British Christian Lady. Ba●onius though staggering sometimes in his opinion herein, saith plainly from Antiquity: fuit Romae nobilissima Matrona Priscilla nomine, Auia Pudentianae, & Praxedis Baronius ●● Annot. in Martyrolog. Rom. Iu●. 8. S. Pastor seu Hermes in act. S. Pudentianae. Baron. Annotat. in Martyrolog. Rom. die 16. jan. Baron. Tom. 2. Annal. Ann. 159. & an. 166. virginum: de qua mentio habetur in Acts S. Pudentianae, à Pastore conscriptis. There was a most noble Matron in Rome, called Priscilla, Grandmother of the virgins Pudentiana and Praxedes: of whom there is mention in the Acts of Pudentiana, written by S. Pastor. The like he writeth in other places where as she is there called by him the mother of Pudens, Mater Pudent●s, he must needs be understood, to speak in their Phrase, which ordinarily all Mothers in law, by the absolute name of Mothers, as the common custom is. Sometimes in other places Baronius faith, S. Priscilla was wife to S. Pudens, and mother to S. Novatus, Pudentiana, and Praxedes: so likewise doth Zepherinus Binius, when it is evident before, that S. Claudia our British Lady was the only wife, of S. Pudens, and Mother to those Saints. Therefore to excuse the one from error, and the other from contradiction, they must hold, that both the Mother of S. Claudia, and she herself also was sometimes called Priscilla, as she was in Vmbria termed Sabinella, of her husband's house at Sabinum there. And this may sufficiently be gathered from those Antiquities, Baronius citeth, in which one S. Priscilla is called Priscilla Seniour, the elder, or old Priscilla, to make which justifiable, we must have also Priscilla junior, the younger or young Priscilla, & this is usual for distinction sake, where the mother and daughter, Father & son be of one, and the same name, to call the Father and Mother by their name with the addition, old, or elder, and the son and daughter, with the distinction, young, or younger added unto them. And there be other distinctions between these two: The eldest (grandmother to those holy children,) as the Roman martyrologue with others testifieth, who died at Rome having employed Martyrol. Rom. die 16. Februarij. herself, and her goods to the service of Martyrs: die 16. Pebruarij Romae Sanctae Priscillae, quae se suaque Martyrum obsequio mancipavit. Where we see her festivity kept upon the 16. day of February, and that she died at Rome. Of the other, the younger, if by any called Priscilla, we find no such observation, nor that she died at Rome, but quite otherwise, that after her husband S. Pudens death, she lived so long at his house at Sabinum, in Vmbria, that she thereupon took her name Sabellina, and by all writers died there fare from Rome. Secondly S. Pastor who lived in the Apostles time, & familiarly in that our British house, as I shall show in due place, is witness, even Baronius acknowledging it, That the elder S. Priscilla Grandmother to S. Novatus, Tymotheus, Pudentiana, and Praxedes, which were S. Claudia her children, was foundress of that renowned Churchyard, in via Salaria, S. Pastor in acts S. Praxedis, & apud Baron. in Annot. Martyr. Rom. die 16. jan. at Rome which boar her name, caemiterium Sanctae Priscillae via salaria, and was founded long before S. Claudia was of years to be Author thereof. Caemiterium via Salaria nomine sanctae Priscillae, Priscillae seniori Pastor tribuit in act is S. Praxedis. And it must needs be this, and no other, which prepared that most charitable Christian costly work; for we find no other saints of that name, especially in that time, but only her, and S. Priscilla wife of S. Aquila, diverse times mentioned by S. Paul, being a jew, who could not be author of that foundation at Rome. First because probably it was founded before she came to Rome, being at Corinth, & there saluted by S. Paul in his 1. Cor. c. 16. first epistle to the Corinthians, & was with her husband coadiutresse to S. Paul, with her husband in those parts before they came to Rome, as the same Apostle testifieth: Salutate Priscan & Aquilan Adiutores meos in Christo jesu, qui pro anima Rom. 16. mea, suas ceruices supposuerunt. Neither did she with her husband stay so long at Rome, to effect such a business: for as S. Luke proveth, they came from Act. 18. Rome upon the banishment of the jews from thence by Claudius, which was soon after their coming thither. And they were at, or near Ephesus a little before S. Paul's death, as he proveth writing his second epistle then to S. Timothy. Saluta Priscillam & Aquilam. And the old Roman martyrologue 2. Tim. 4. with others give evidence, they ended their lives in Asia the less, upon the 8. day of july, when the other S. Priscilla, died (as before,) at Rome, fare from thence, the 16. of january. ●ctaua Idus julij. In Asia minori Sanctorum Martyrol. Rom. 8. julij. Aquilae &, Priscillae uxoris eius, de quihus in Actibus Apostolorum scribitur. 9 And Baronius, who was an eye witness of the chargeable work of that foundation, found in his time, shall prove all the wealth both of this S. Priscilla, and her husband S. Aquila being but Tentma●ers; erant autem scenofactoriae Act. c. 18. artis, as the scripture testifieth, was not able to effect such a work. Baronius which had seen and often visited it, compareth it to a city, for Baron. Annal. Tom. 2. an. 130. lardgnesse and streets under the earth, relating, that the whole city of Rome was amazed to see it. Mirabile dictu: vidimus, saepiusque lustravimus Priscillae caemitcrium, haud pridem inventum, atque refossum via salaria tertio ab urbe lapide, quod nullo magis proprio vocabulo dixerimus prae cius amplitudine, multisque atque diversis eiusdem vijs, quàm subterraneam civitatem: quip quòd ipsius ingressu primaria via caeteris amplior pateat, quae hinc inde vias diversas habeat, easdem frequentes, quae rursum in diversos viculos dividantur & Angiportus: rursus ut in civitatibus, statis locis, velutfora quaedam, ampliora sint spatia, ad conventus sacros agendos, ead●mque Sanctorum Imaginibus exornata: nec desint, licet nunc obstructa, ad lumen recipiendum desuper excisa foramina. Obstupuit urbs, cùm in suis suburbijs abditas se novit habere civitates. So wonderful and chargeable a work, with such streets, turnings, Churches, altars for holy Mass, Images of Saints, and the other things of price, as they argue the rich and noble degree of the blessed foundress; so for a lady of Britain a stranger there, to be at so excessive chardg, and expenses to provide such a Sanctuary for the honour of Christ, safety, relief, and comfort both temporal and spiritual of his Servants in a foreign Country, must be a perpetual glory of this Nation. And to give further testimony: that this our renowned Country woman was foundress thereof, we find expressly, that diverse of her family and posterity namely S. Pudens her son in law, her grandechildrens, his daughters, S. Pudentiana, and S. Praxedes, as likely S. Novatus, and Timotheus were honourably Martyrolog. Roman. 21. julij. Act. S. Praxedis in Breviar. die 21. julij. & S. Pudentianae die 19 Maij. interred there. Cuius (S. Praxedis) corpus à Pastore presbytero in patris & sororis Pudcntianae sepulchrum illatum est, quod erat in caemiterio Priscillae via Salaria. And yet besides this memorable foundation, for the public good of the Church of Christ, these Romans themselves do tell us, and the lately continued buildings themselves testify, that there was an other such secret Church yard, at her own house, to hide, protect, and bury holy Martyrs in. In ipso Titulo Pastoris, ubi erant thermae Novati, quae & Timothinae dictae, ipsae balnei inferiores Caesar Baron. Annot. in Martyrol. Rom. die 16. januarij. cellae instar porticuum sibi concameratione coniuctae, quae usque in hanc diem cernuntur poene integrae, caemiterij loco ad sepeliendos sublatos occulte martyres inseruisse creduntur. And thus we have found out now at the last the house of our noble Christian Britan's at Rome, to have been the first lodging of the great Apostle S. Peter there, his first Church, and Seat, the Harbour of S. Paul, and many of their Disciples, and Successors Popes of Rome after them, the first Seminary, college, or mother of Christian learning there, or in the western world, the common and ordinary place of holy Christian assemblies, and exercises; from whence, as from the original well and fountain the water of life did take course, and current, to diffuse itself unto all parts and Nations of the Occidental world. We may make some estimate and apprehension of the wonderful charitable help, and assistance, this most happy house of our noble British Christians, parents of S. Claudia yielded to the holy work of converting this, and all other western Countries, if besides their extraordinary love to their own Nation, we do reflect upon that the old Roman martyrologue hath told us before, of this Priscilla, Employing herself and her substance to serve the Saints, and Servants of Christ: se suaque Martyrol. Rom. dic 16. januarij in S. Priscilla. martyrum obsequio mancipavit: That she and her husband were two of the chiefest of the nobility of Britain kept hostages at Rome, for this kingdom, and yet after so many years spent, and their honourable revenues much exhausted in these pious works, in maintaining, and relieving distressed Christians, by rhemselues, substance, and great numbers of Attendants, and servants, attending also to those holy ends, they left so much to posterity, that in the Family of their grand child S. Pudentiana, in the same house there Vita S. Pudent. in Breviar. Rom. die 19 Maij. Bar. Tom. 2. Annal. in S. Praxede. were nonaginta sex homines, 96. Christian men, ordinary Attendants, and S. Praxedes her Sister living there, 19 holy Christians were martyred in that house at one time. THE XIII. CHAPTER. MAKING MANIFEST UNTO US: HOW, and whom in particular, S. Peter the Apostle sent from Rome into these parts of the world, next unto us: and so consequently into this kingdom of Britain also, so known and renowned then, among the Nations of the western world. 1. NOw let us examine more particularly, who they were, whom S. Peter, (thus received in Rome by our British Countrymen) sent into these parts of the world, next adjacent unto this Island; That if we find, the first preachers of the faith of Christ, in all these Countries next unto us, were sent by saint Peter so well acquainted with our Roman Britan's, we may boldly conclude, that this kingdom alone was not left unremembered, in those holy Ambassages. Our Protestant Antiquaries from S. Innocentius twelve hundred years since, and other Antiquities, acknowledge it for so certain, and undoubted a truth. Quis nesciat, cum sit manifestum, that no man can be ignorant of it, being manifest: But S. Peter founded the first Churches of Africa, Italy, Godwyn Conu. of Britain p. 3. Innoc. 1. epist. ad Decent. dist. 11. Simon Metaphr. 29. dic junij. Bar. Annal. an. 44. France, Spain, Sicily, and the Lands, that lie betwixt them, Sardinia or Corcica, Maiorca, Minorca. And for Sicily, and those Lands, we need not expect S. Peter's coming to Rome; for while he was in the East so fare of, he sent S. Martianus and Paccatius thither, & landed there himself in Sicily, the chiefest Island, when he came to Rome. Of Italy there is no question, among writers, Protestants, or others, but it fell to the division of saint Peter: for though Act. Apost. c. 12. 13. 14. 15. Sophron. tom. 7. Biblioth. Patr. Hartmann. Schedel Chronic. chronicor. f. 205. many bring saint Barnabas into Italy, yet it is evident, by the holy Scriptures themselves, that it must needs be long after saint Peter's coming to Rome. And when saint Barnabas Brother to S. Aristobulus by some father in law to saint Peter preached in Italy, it was, as antiquaries say, by the direction of saint Peter. Barnabasè 72. Discipulis fuit natione Cyprius, is in Italiam veniens, ex praecepto Petri omnem Longobardiam praedicando, & docendo circuivit, & apud Mediolanum primus Cathedralem locum tenuit. Barnabas one of the 72. Disciples, was by Nation a Cyprian, he coming into Italy, by the commandment of Peter went about all Lombardy, preaching and teaching, and was the first that held the Cathedral place at Milan. The next Nation to this, in the way to this Island of Britain, is that of the Heluetians or Switcers, whose Theatre of great Britain lib. 6. Pantal. de vir. Illustrib. Germ. Apostle, as our Protestants assure us was that our renowned Countryman S. Beatus sent Apostle thither by his Master saint Peter's authority of which matter I am to speak more hereafter. For the parts between Helvetia, and us, Sebastian Munster, the Magdeburgian Protestants in the first of their Sebastian Munst. Cosmograp. l. 3. Magdebur. cent. 1. Henricus Pant. de vir. Illustrib. Germ. part. 1. pag. 100 Henricus de Erford hist. Germ. Catal. Episc. Tungr. Catal. Epis. Met. Catal. Episcop. Tullen. Guhel. Eisengr. Centen. 1. Henric. de Erford. apud Munster. & Pant. sup. beat. Rhenan. l. 2 rerum Germ. p. 88 Francis Burgoing. Eccl. hist. l. 2. c. 1. Theatre of great. Brit. l. 6. Bal. l. de Scriptor. in Kentegern. Io. Capgrau. cat. in S. Kentegern. Guliel. Lomb. l. de leg. Regum. Britan. in Ewardo Confessore. Richard. Kackluyt in Reg. Arthu. & Edga. Arnold. Mirman. in Theatro Conu. gent. Acta S. joan. in Breviar. Rom. die 25. julij. Martyrol. Rom. 25. Maij. Bed. Mart. ib. Vsuard. ib. & Ado. Breviar. Eccles. Toletan. Greg. 7. Epist. ad Alphonsum Reg. Vincent. in spec. hist. lib. 6. cap. 6. Francis Mass. l. 2. of Consecrat. cap. 2. Joys de Mayerne Turquet history general d'Espagne li. 4. p. 179. Beuter. ib. Vincent. supr. Centuryes, Henticus Pantaleon, jodocus Willichius, Arnoldus Mermannius, Henry of Erford, and other historians of Germany both Catholics and Protestants are witnesses with the ancient Catalogues of their Churches, that saint Peter about the year of Christ 55. or before, long before S. Paul or any other Apostle came to Rome, or to any of these parts, sent S. Maternus, Eucherius and Valerius, who converted Alsatia, Trevers, Argentine. Mentz, Colin and those Country's. Of his directing and sending saint Clement, our renowned Countryman saint Mansuetus with others, into or near the same parts, I have related before. And to the parts of Germany nearer to Demmarke, the same glorious Apostle saint Peter sent saint Aegistus one of the 72. Disciples, and saint Marianus into the Countries of Germany next to Holst, and Denmark who was Martyred there. Flanders and the low Countries received the faith from this our Nation, by the preaching of such as were sent and authorized by the Church of Rome, as our Protestant Authors of the Theatre of great Britain tell us. For Denmark, Norway, Island and those parts we have proof from our Protestants of England, the ancient laws of saint Edward, and other Antiquities, that they received the faith of Christ from such also of this Nation, as were licenced & warranted thereunto, from the Popes of Rome. The French and Germane writers, both Catholics and Protestants testify: Britannos, Normannos, Picardos', omnemque maris Oceani tractum instruxit formanitque side sanctus Nicasius, à sancto Clemente Apostolus illuc delegatus, Imperante Nerone: saint Nicasius being sent thither Apostle in the time of Nero by saint Clement, did instruct and form in the faith the Britan's, Normans, Picards, and all the coast of the Ocean Sea. 2. And to compass all the next parts of the continent, and make sure work, that no preachers of the faith of Christ did or could come hither, but from S. Peter, and his Apostolic See of Rome; If we circuit France, and Spain, and return that way into Italy again, we shall find it so. For although we read, that S. james the Apostle was in Spain, yet it was before the Gentiles were preached unto, and profited not there in that kind but left the labour and glory thereof to saint Peter. The public Acts of saint james his life bear record: Hispaniam adijsse, & ibi aliquos ad fidem convertisse, Ecclesiarum illius provincia traditio est: ex quorum numero septem postea episcopi a beato Petro ordinati in Hispaniam primi directi sunt: It is the tradition of the Churches of that province, that saint james the Apostle went into Spain, and there converted some to the faith: of which number seven were after made Bishops by saint Peter, and were the first were sent thither. The Roman martyrologue, Vsuardes saint Beda, Ado, Pope Gregory the seventh in his epistle to king Alphonsus, or Adelphonsus, Vincentius and others have the like, and name those seven Bishops ordeynad by S. Peter and by him sent into Spain to be these: Torquatus, Cresiphontes, Secundus, Indaletius, Caecilius, Hesichius, and Euphasius. Among whom Pope Gregory writeth of these Bishops sent into Spain by saint Peter: Destructa Idololatria, Christianitatem fundavere, & Religionem plantuere, & ordinem & officium ostendere: having destroyed Idolatry, they founded Christianity, and planted Religion, and showed order and duty. The general Spanish history of Spain, Beuter and others writ that saint james converted there only 9 parsons, and speaking of the time of Claudius long before saint Paul came to Rome, affirm: Saint Saturnine S. Peter's disciple, was sent into Spain, he which was the first Bishop of Tholose: who preached at Pampelone, and there converted in seven days forty thousand parsons. So that we see the kingdom of Spain received the faith by saint Peter, his Disciples, and direction. 3. Now let us wound nearer to Italy, and go to Marseils, where we find that renowned history of S. Lazarus, and Maximinus coming thither with saint Mary Magdalen, and her Sister saint Martha. That these two holy Bishops were also directed by saint Peter, we cannot doubt, when we find it proved by many Authors, that saint Maximinus was unus ex Gulile. Eisengr. centenar. 1. part. 5. 72. Discipulis Christi, cui à divo Petro Apostolorum Principe Maria Magdalena commendata fuerat: one of the 72. Disciples of Christ, to whom Mary Magdalene was committed by saint Peter Prince of the Apostles. And as we read in the acts of saint Martha, this Disciple of saint Peter, saint Maximinus baptised Maistre Puiel hist. in vita S. Mariae Magdal. 22. julij. Volater. Petr. de Natal b. Antonin. Vuern. Bed. Hamular. & Fortunat. Episcopus Trever. apud Eisengr. Centen. 1. part. 1. dist. 3. an. D. 46. all that family. And after their coming unto Marseils, their dependence of saint Peter (then being come to Rome) was no less than before, for the French Antiquities tell us, That after the Ascension of our Lord an. 14. the jews raised so horrible a persecution against the Christians, that the most part fled whether they could. S. Maximinus accompanied with S. Lazarus taketh Mary Magdalen, Martha, Marcelia her handmaid, and S. Cedoyne borne blind whom our Lord made to see, and committed themselves to the Sea, to avoid the fury of the jews, they arrive at Marseils, after by the persuasion of saint Mary Magdalen, the Prince of Marseils was Christened, and went to Rome, and was there directed by saint Peter. And this journey of King or Duke Stephen of France to saint Peter at Rome to excuse himself of the Martyrdom of saint Valeria his wife, when he was a Pagan, is the common opinion of French Historians, treating of that time. Therefore we cannot Question, but those holy Bishop's saint Maximinus, and Lazarus, who thus directed others, so great a journey to Rome to be instructed, and receive directions from S. Peter there, were in the same case of dependency from him themselves. 4. Thus we have compassed all the Sea coasts of Italy, Spain, France round about, and find all places furnished with holy preachers from saint Peter and the See Apostolic of Rome. For the other Countries of Germany, Denmark, Norwey, and the rest, I have related how their conversion was long after, from this Nation: And Origen writeth that those Countries in his time had not yet heard the word of the Gospel: Circa Oceanum Daci, & Origen. tract. 28. in Matth. Sarmati, & Scythae nondum audierunt Euangelij verbum. Concerning the inward parts of France, being a Country nearest unto us, we find all the Bishops thereof, being many, to be the Disciples of saint Peter, and sent from him. And to begin with the chiefest and Primate there, to whom the others were subordinate, Eisengrenius from many Authors proveth that S. Guliel. Eisengr. Centen. 1. part. 1. dist. 3. f. 56. an. D. 54. He citeth. Bed. Martyrol. pride. call. januar. Petr. de Natal. l. 2. c. 25. Antonin. part. 1. tit. 6. c. 25. §. 3. Martin. in Chron. Vicel. in Hagialog. Vuern. Carthusian. in Fasic. tempor. Savinianus or Sabinus one of the 72. Disciples of Christ, was by saint Peter the Apostle Consecrated Primate of all France, and Archbishop of Sens, in the 54. year of Christ, when Tybertus Claudius was Emperor, and to him succeeded in the year 74. saint Potentianus Martyr, also one of the 72. Disciples and Scholar of saint Peter chief of the Apostles and Companion of saint Savinian; sanctus Savinianus sive Sabinus unus ex 72. Christi Discipulis a sancto Petro Apostolo Primas totius Galliae, & Senonensis Archiepiscopus consecratus est anno Christi. 54. Tiberio Claudio Caesare Augusto●cui successit anno d. 74. sanctus Potentianus Martyr, & ●●●e ex 72. Petri Apostolorum Corypha discipulus, beati Sauiniani in Itinere comes & peregrinationis. Therefore If the two first Primates of all France were the Disciples of saint Peter, and by him placed in that Dignity, over all the Bishops of France, the rest must needs be at his Dispotion, and substitution, and the first of them being so placed in the year of Christ 54. in the Empire of Claudius when saint Paul was a strunger in this part of the world, this prerogative, and honour must needs be yielded to saint Peter: who was the first did send the first preachers, and Bishops into France, in the time of Claudius, by all testimonies, long before saint Paul came into any western part, or Nation; his first coming thither being in the time of Nero, and yet as a Prisoner, to Rome, and so continuing there two years, as both Scripture and Histories give ample Testimony. The Authorities for this sending and mission by saint Peter; are too many to be alleged: Therefore I will only set down diverse of these first Bishops, and the years wherein they were first consecrated, and directed thither, as they are gathered and collected out of many Authors by Eisengrenius, and Democharez, that It may be evidently known, by the time itself, that only saint Peter by his Disciples founded the Church of France. 5. I have spoken of saint Maximinus, and saint Lazarus, the first Bishop Guliel. Eisengr. Centenar. 1. in S. Maximin. Lazaro & juliano. of Aquens, the second of Massilia consecrated and deputed to those places by saint Peter, no other Apostle being in these parts to accomplish that holy work, these being ordained Bishops there, as these Authors tell us, in the year of Christ 46. in which year also saint Simon Leprosus whom our Saviour cured of that infirmity was consecrated Bishop of Cenomanenses: This Anton. Democ. l. 2. de Missacontra Caluin. Gul. Eisengren. Cent. 1. part. 1. dist. 3. also was called saint julianus. In the year following 47. saint Martial Disciple and Godchila to saint Peter; D. Petri Apostolorum Principis, & in Baptismate filius, was with diverse others sent by the same holy Apostle, and was father in Christ to so many Provinces, and people in France, as the Annals thereof do mention. In the same year saint Trophimus, out of whose spiritual Magdeb. Centu. 1. in Trophim. mart. Rom. in S. Troph. Tom. 1. council. Gul. Eisengr. Centem. 1. Matth. Westm. Arnold. Mirm. in Theatr. convers. gent. & alij. Gul. Eisengr. centen. 1. in S. Aphrodisio. fountain, as Pope Zosimus writeth all the Rivers and brooks of France were filled, was ordained Bishop of Arles, which must needs be by saint Peter, being twelve years at the least, before that time, some think he was left there by saint Paul. In the year following being 48. saint Aphordisius by birth an Egyptian, and Perfect of all Egpyt, at the time when our Saviour being driven into Egypt, the Idols of the temples there, fell down, being the Disciple of S. Peter, Prince of the Apostles at Antioch was consecrated Bishop of the Church of Buturigum in France. sanctus Aphrodisius genere Aegyptius, totius Aegypti praefectus, eo tempore, quo puero jesu in Aegyptum fugato, & in templa Deorum illato, Idola omnia corruerunt, B. Petro Apostolorum Coryphaei apud Antiochiam Discipulus, Buturicensis Ecclesiae consecratus est Antistes anno Christi 48. sedit annis Volaterran. comment. l. 13. Petrus de Natalib. l. 3. c. 218. Gul. Eiseng. Centenar. 1. part. 1. dist. 3. Franc. Belleforest to. 1. Eisengr. Centen. 1. fol. 56. sex, moritur 11. cal●ndas Aprilis anno Saluatoris 54. he was Bishop there six years, and died the eleventh of the calends of April: and sanctus Vrsinus à beato Petro consecratus: consecrated by saint Peter, whom some call Nathaniel, succeeded him, in his Bishopric in the year of Christ 54. And the same year 48, (except Eisengrenius and others cited by him, deceive us) Paulus Sergius was consecrated Bishop of Narbon, eight or more years before saint Paul came to Rome, and so by no other Apostle but saint Peter. The next year after, the 49. of Christ, by the last account, saint Clement surnamed Flavius with Caelestus & Faelix, and our contryman saint Mansuetus first Bishop of Tullum were directed in Gallias, the parts of France by saint Peter. In the year 54. thes Authors testify, That saint Amator, Potentianus, Savinianus, Fronto, with others were sent Bishops by saint Peter into France: all long before saint Paul's coming to Rome. And for a Religious memory, and due honour of saint Peter, and the See of Rome in that respect, Those Sees of Bishops which were first founded by saint Peter, and his Successor saint Clement, of whom Annal. Gall. Book of Estate. in France. Edw. Grymston. p. 97. I shall speak hereafter in his proper place, are for the most part the chiefest Archbishops Sees there at this time. As the Archbishops of Reims, Sens, Lion, Soissons, Amiens, Noyon, Paris, Charters, Orleans, Angers, Man's, Bewis, Burges, Bishops sees founded in France by S. Peter in honour▪ thereof are for the most part Archbishops Sees at this time. Tours, Chalon, Auxerre, Troy's, Meaux, Angolesme, Baion, Narbon, Roven, Bordeaux, Aix, Vienna, and others: all first founded by saint Peter the Apostle, and his Successor saint Clement, as before saint Peter, and in saint Clement hereafter is, and shall be related. 6. And because some Question hath been, by whom saint Trophimus so renowned in France, was first sent to Arles there, to pass over other testimonies, the epistle of the Bishops of that Province to saint Leo the great, S. Trophimus sent to Arles in France by S. Peter. Pope of Rome, cleareth this for to be saint Peter's doing. Omnibus Regionibus Gallicanis notum est, sed non sacrosanctae Ecclesiae Romanae habetur incognitum, quod prima inter Gallias Arelatensis civitas missum à beatissimo Petro Apostolo Epistola comprovincialium Episcoporum Metropolis Arelaten. ad S. Leonen Papam. inter epist. S. Leonis epist. 108. & in Tom. 1. council. sanctum Trophimum habere meruit sacerdotem, & exinde alijs paulatim regionibus Galliarum donum fidei & Religionis infusum: It is known to all Countries of France, neither is it unknown to the holy Roman Church, that Arles the chief city of France deserved to have for Priest, saint Trophimus sent from saint Peter the Apostle, and from thence by little and little the gift of faith was infused to the other Regions of France. Where we see it proved by the public letters and testimony of all the Bishops of that Province: That it was a certain and confessed truth among all the Churches of France, and known also at Rome, that saint Trophimus who was so renowned in France was sent thither by saint Peter; which yet doth not condemn their opinion, which say, saint Paul in his journey from Rome to Spain left him by the way at Arles whether he was formerly sent by saint Peter, and saint Paul finding him at Arles, went on his journey leaving saint Trophimus, where he found him. Which confirmeth that I have delivered before of this matter, and thus I have compassed and circuited all Countries round about us, & find that they all first received the faith of Christ in these times by saint Peter the Apostle, and his disciples, and no other means but this, was left, or to be found in histories to bring the first knowledge of salvation to this Kingdom. And having this fare entreated of saint Peter's Disciples, let us now speak of that most glorious Apostle himself & his & preacing hear. THE XIIII. CHAPTER. WHEREIN IS PROVED BY MANY ARGVments, Authorities, and Antiquaries both Catholics and Protestants that saint Peter the Apostle parsonally preached, and founded Christian Religion in this kingdom. 1. NOW I am come, to give that glory to this kingdom, whereof a Protestant thus speaketh: we should account it Godwyn Conu. of Brit●ine. p. 6. a great glory to our Nation to derive the peti-degree of our spituall linadge, from so noble and excellent a father, as saint Peter. And diverse others of that profession will seem to give that preeminency unto him. To satisfy therefore, these men, and give that due honour to this kingdom: this is sufficiently proved before by those that have told us he preached in all kingdoms and Lands of the west; therefore this Cuontry, so great, and ample a portion of the western world, and the most flourishing Island thereof, cannot be excluded from this prerogative. This moved our first Christian King Lucius, and the S. Peter his personal preaching, and founding our Church in Britain proved by all human authority. chiefest of the clergy hear in that time, in the first public and general conversion of this kingdom to dedicate the first and principal Churches of this Land to this glorious Apostle, as our first father and founder in Christ, as namely two in one city of London, the one of them the Metropolitan chief See, diverse hundreds of years, situated in Cornhill, and still keeping the name of saint Peter's Church: The other at westminster also to this day Stowe hist. in K. Lucius an. D. 179 Holinsh. ib. hist. of Engl. The Table of S. Peter's Church there. John Norden Specul. Britan. part. 1. p. 42. Camden in Brit. Belgae Sommersetsh●re. Francis Mason Consecrat. l. 2. c. cap. 2. pag. ●0. retaining the name, saint Peter's Church, and diverse others in this kingdom, when except that of Glastenbury dedicated to our blessed lady, saint Mary, we cannot find the like of dedicating so ancient and many Churches to any other saint, saint Paul, saint joseph, or whom soever supposed to have preached hear. 2. The next argument shall be from the testimony of our holy King Inas and the Clergy of England then. Who in the place of the old Church of Glastenbury, building a very magnificent new Church dedicated it to Christ, saint Peter, and saint Paul, and in the high forefront thereof engraved certain verses in the honour of saint Peter and saint Paul, among which these three are found. Surgit in his templum quod placet ara Deo. Anglia plaude lubens, mittit til● Roma salutem, Fulgor Apostolicus Glasconiam irradiat. The first which our Protestants omit to translate is thus: in Th●se (to wit saint Peter and saint Paul▪ a Church and an Altar pleasing unto God is raised, The other two are thus translated by our Protestants: Be glad England, Rome suddeth health to thee, and Apostolical Brightness doth lighten Glastenbury. And they say that this is meant either of doctrine, or protection. But the words mittit ●●bi Roma salutem: That Rome s●nt salvation unto Britain, and the Apostolical brightness of saint Peter and Paul did illuminate Glastenbury, do include only doctrine and Salvation, and no mention there at all is had of protection, which is contrary, to protestant Religion: and in Catholic Religion, for so worthy a King, as saint Inas was to ascribe the patronadge of Glasten bury to saint Peter and saint Paul, if neither of them had given Influence to the first settling of Religion there, and exclude saint joseph, who both lived and died in that place, is an harsh & unworthy construction: And to give further testimony, that the words of that Inscription are altogether to be understood of our first conversion, and receiving the faith from saint Peter and Rome all those verses excepting the words Anglia, and Glastonia, England, and Glastenbury, are taken word by word from Venantius Fortunatus, Bishop of Venant. Fortun. l. 3. c. 7. Poyctires in France, who testifieth in those verses, (as I have by others proved before) that Gallia, France, and the Allobroge people of Sanoye, and the Dolphinists were converted by S. Peter and his disciples, and S. Paul also preached there, as I shall show hereafter: And therefore among the rest of the encomiasticall verses of those two glorious Apostles, hath these: Gallia plaude Lubens, mittit tibi Roma salutem: Fulgor Apostolicus visitat Allobrogas. Which King Inas applied to Brittany, and Glastenbury, in the same manner only changing Gallia into Anglia, and Allobrogas into Glastoniam, and to make a true verse, visitat into Irradiat in the manner before related: Anglia plaude lubens, mittit tibi Roma salutem: Fulgor Apostolicus Glastoniam irradiat. Which he neither would, nor truly could have done, except, as venantius Fortunatus truly found by undeniable Authorities, that France and the people of Savoy and Delphinate did first receive the doctrine of Salvation from Rome, S. Peter, and S. Paul; So King Inas had sufficient warrant, to apply the very same, and in the same sense, to Britain or England and Glastenbury to have received the first light of faith from the same Rome, and holy Apostles S. Peter and S. Paul. 3. I may add to these the testimony of Kenulphus King of the Mercians with us, to Pope Leo the third, where in his epistle unto him, thus he writeth; unde Tibi Apostolica dignitas, inde nobis fidei veritas Innotuit: from whence Apostolical dignity was derived unto thee, (which by all consent, was from S. Peter Kenulphus Rex Mercior. epist. ad Leonem Pap. 3. the Apostle) from thence, the truth of faith appeared or was made known unto us▪ Which by the reason before, must needs be from S. Peter, And we read in an Epistle of Pope John the fift, written in the year 686. to Ethelred King of the Marshes, and to Alfride King of Northumberland, on the behalf of Bishop Wilfrid for the restoring his Church unto him with certain Monasteries, that this land of Britain first received the faith of Christ by S. Peter joa. Pap. 5. epist. ad Ethelred. & Alfrid. Reges Guliel. Malmes. l. 3. de Pontific. c. de Archiep. Ebor. ex libr. Step. canturians. in vita S. Wilfrid. Archiepis. Ebor. Harr. hist. tom. 1. chief of the Apostles: the words are as follow: Dominis eminentissimis Ethelredo Regi Merciorum & Alfrido Regi Deirorum & Bernitiorum joannes Papa, de vestra Religionis acc●ssibus, gratia Dei cooperante gaudemus, feruorem fid●i ●ernentes in vobis, quam ex praedicatione principis Apostolorun, Deo vestros animos illuminante, percepistis, & efficaciter tenetis: Pope John to the most ●●inent Lords Ethelred King of the Mercians and Alfride King of the Deires, and Bernitians: we rejoice of the accesses of your Religion, the grace of God cooperating, perceaving the fervour of faith in you, which you have received ●y the preaching of the prince of the Apostles. Where we plainly see, the first preaching of the faith of Christ in those parts, ascribed to S. Peter the Apostle. For testimony whereof, we may also add the words of Pope Alexander the third, in his epistle to King Henry the second of England, where he plainly saith: That England was under S. Peter's protection, ever since Christ's name was glorified there. Or why did Arnobius that renowned father 1200. years since, speaking of S. Alexand. Pap. 3. epist. ad Henric. 2. Reg. Angl. Eugubin. de donatione Const. Arnobiu● lib. 2. contra gentes. Peter's travails say, that he preached in all the Lands and provinces of the west: in Insulis & provincijs quas Sol occidens lustrat? except he thought he was hear in Britain, the most renowned Island of all the western world. Where the lesser and more unnoble are included, as by such general words they are, the most noble and worthy cannot be thought to be excluded. 4. And so certain this seemeth, that a late writer inclineth to think that Harris in Theatr. l. 1. S. Peter gave denomination to some places at his being hear: There is (saith this Author) in the North parts an old City called Aldclihit, which in the Britan's time many hundred years passed, bore his (S. Peter) name. For Aldclihit in the British tongue is as much to say, as Peter's Clyhit, or Peterclyhit for so Henricus Huntingtoniensis a learned Author of reverend antiquity telleth us in his first book of Histories, where he saith: Orientalis autem habet in medio sui urbem Guidi, Henric. Hunting. l. 1. hist. occidentalis supra se, hoc est ad dextram sui habet urbem Aldclyhit, quod lingua Britonum significat Petrum Clyhit, est autem iuxta flwium nominis illius. Thus in This Author wrote before the printing ●f Henry of Huntingdon, by the Protestans, & so citeth the Manuscript. For the printed book hath Petram Clyhit, and not Pet●um. English: the east part of Northumberland hath in the midst of it a city called Guidi: and in the west part, on the right hand thereof there is a city called Aldclyhit, which in the Britan's languadge doth signify Peter's Clyhit, or Peter Clyhit. The which standeth upon a Ryver of the same name. In which sense also the words of S. Prosper seem to be understood, who writing of S. Celestine Pope of Rome, his care to purdge this Island of the Pelagian Heresy, and convert Ireland to the faith of Christ, speaketh in this manner: dum Romanam Insulam studet seruare Catholicam, fecit etiam Barbaram Christianam: while ●e studieth to keep the Roman Island Catholic, he also made the Barbarous Island Christia. Whereas Prosper. l. contra collatorem c. 41. by the Barbarous Island he understandeth Ireland: so by the Roman Island he meaneth and describeth this Island of Britain. Which can in no other sense especially at that time be called the Roman Island, but as it was under S. Peter's spiritual Empire, and Regiment and his Successors, Popes of Rome. For first in respect of temporal subjection this Island was never at any time wholly, Romana Insula: a Roman Island, all those Countries beyond Severus or Adrian's wall were free from subjection to the Romans, and in S. Prosper his time and S. Celestine of which he speaketh, It was further from having any such denomination, both Scots, Picts, and Saxons having invaded and spoilt diverse provinces of that part, Which the Romans did formerly possess, and the Romans at that time had nothing at all, to do in this Island, but the Britan's had Kings of their own, as Vortigern, Vortimer, Aurelius Ambrose and others. Which construction of S. Prosper is more warranted by the first Protestant Archbishop of Canterbury, who citeth Cardinal Pole the Pope's legate in these terms, never improving, but allowing them: hanc Insulae nobilitatem atque gloriam Dei providentiae atque beneficientiae soli acceptam ferendam, sed tamen Matth. Parket. l. antiqu●t. Br●t. ●n Regina●d. Pol. Cardina. p. 351. 1. cap. 69. vian ipsam atque rationem qua haec nobilitas atque gloria parta est, a sede Romana nobis p●imo semperque monstratam, & patefactam fuisse: we must ascribe t●is nobility, and glory of this Island, to have the first of all received the faith of Christ, to the providence and Bounty of God, but yet that the away and means how this Nobility, and glory ●as gotten to this nation, was first and always showed, and made open from the See of Rome. Which must needs be extended, and ascend to S. Peter, and the Apostles time, as the words, primo semperque, first and always do demonstrate, for it is the common opinion of our Protestant writers, and among them three of their Bishops here cited, that Britanniae Ecclesiae origo ab Apostolis ipsis Parker. in Indice. v. Britannia. Bal. l. de Scriptor. Cent. 1. in joseph Ara. Godwyn. Conu. of Brit. c. 2. p. 15. Theatre of great Britain l. 6. cap. 9 pag. 202. probatur: that the beginning of the Church of Britain was from the Apostles. 5. How the first Apostle that preached hear could be no other than S. Peter I have made manifest by our Protestants before; and in their Theatre of great Britain, their best learned Antiquaries from diverse authors, and approved Antiquities, thus testify: saint Peter the Apostle is supposed to have preached in Britain. And again: That S. Peter the Apostle preached the word of life in this Island as to other Nations he did, for whom, God had chosen him, that from his mouth they might hear the gospel, and believe, as himself allegeth, and that he hear founded Churches, and ordained Priests, and Deacons, which is reported Metaphrast. Gul. Eisengr. cent. 1. 1. part. 7. dist. 8. by Simon Metaphrastes, out of the greek Antiquities, and Gulielmus Eisengrenius in the first of his Centuries. Where we see both Greeks' and Latins to agree in this, by our Protestants censure. Which other Protestant Antiquaries, namely among others Sir William Camden their absolutely best historian, who maketh it a thing so certain that S. Peter the Apostle both preached hear, and performed such holy Apostolic offices for this kingdom, as are partly remembered before, that he maketh it a wonder, that any man should oppose Camd. in Brit. against it, and not believe it to be so. Quid ni crederemus? why should we not believe it, and them that writ it to be so? And besides the Authors before alleged, and to be cited hereafter, both this Prince of Protestant Antiquaries, and Andredu Chesne in his French general history of England, Scotland, and Island, and diverse other English writers, and allowed historians do plainly André du Chesne histoire general d'Angleterre, Escosse & d'Irland l. 3. pag. 152. & in Indice. Harris in Theatro in S. Peter l. 1. c. 22. Nic. Fa. antiq. Cath. p. 12. Camd. supr. Edit. an. 1594. & 1588. Andre Chesne supr. affirm, that Nicephorus is of the same opinion. Camden confidently in diverse Editions telleth us: Nicephorus de Petro prodit: Nicephorus doth declare of saint Peter, that he brought the faith of Christ, to the Isles of Britain. The French historian saith: Nicephorus teacheth in most express terms, that saint Peter brought the doctrine of Christ to the occidental Ocean, and the Isles of Britain. 6. And if those men should ground upon no other place, then that of Nicephorus, which some would expound for S. Simon Zelotes being hear, which is in his second book, and 40. chapter: It cannot be understood of any other Apostle in any probable opinion, but S. Simon Peter, the chief of the Apostles, for none other of that most holy company being named Simon, but Simon Peter, and the other by some Zelotes, and Chananaeus. I have made demonstration, both by Catholics and Protestants, that S. Simon Zelotes was never hear in this Britain: Therefore Nicephorus to justify the coming of S. Simon an Apostle to preach the gospel in this kingdom, to make his assertion true, must needs understand it, of S. Simon Peter. And his very words will easily suffer that construction. These they are as they be translated by our Protestant historians: Nicephorus a Greek Author in his second book 40. Stowe & Howes hist. in Agricola. chapter hath as followeth. Simon borne in Chana Galilei, who for his fervent affection to his Master, and great zeal he took by all means to the Gospel, was surnamed Zelotes, he having received the holy Ghost from above, travailed through Egypt, and Africa, then through Mauritania, and all Lybia, preaching the Gospel. And the same doctrine he brought to the occidental Sea, and the Isles called Britannicae. What is here in this narration, but may truly and literally be applied to saint Simon Peter? who by name was Simon, by Country of Galilee, where he was first called by Christ, to be an Apostle, as first the scripture witnesseth: Matth. c. 4. v. 15. March. c. 1. v. 16. joan. c. 21. v. 15. 16. 1●. and for zeal and love to his master, the most zealous, and loving among all the Apostles, by his own, and Christ's testimony, recorded by the beloved Apostle of Christ. That S. Peter the Apostle travailed those Countries, or taugth the faith in them, is both proved before, and Nicephorus himself shall further testify. Therefore to keep Nicephorus, or whosoever, from whom he citeth that allegation from contradiction, seeing it cannot truly be interpreted of S. Simon Zelotes, we must for the credit of the Author expound it of S. Simon Peter, and this the rather because those Protestants themselves which cite these words of Nicephorus, do not affirm, that they are true of Stowe & Howes supr. in Agricola. Godwyn Conu. of Britain pa. 2. the other saint Simon, or that he ever was in this Island: therefore to justify their truth in any respect, we must by consent both of Catholics, and Protestants, say, they are only verifiable of saint Peter. Which the same Author Nicephorus doth more plainly prove in other places. First in the first chapter of his third book he doth plainly distinguish that Apostle called by him before saint Simon that preached in Britain, from that Apostle, called also commonly saint Simon Cananaeus, or Zelotes, which preached in Egypt, Africa, and Mauritania, making them two several, and diverse Apostles; for speaking there of the sortition or division of the world between the 12. Apostles, to preach the Gospel in, he useth these words: Aegyptum & Lybian alius, alius item Nicephorus lib. 3. cap. 1. Stowe and Ed. Howes hist. Romans. p. 37. extremas Oceanum Regiones, & Insulas Britamnicas sortitus est. Which our Protestant's thus translate: An other chose Egypt, and Lybia: an other the uttermost coosts of the Ocean, with the Isles of Britain. Where we evidently See, that whereas it is commonly taught that S. Simon Zelotes did preach in Egypt, and Africa, which also Nicephorus alloweth, yet even by him it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alius, an other & Apostle, yet by him before called Simon that preached in Britain: Therefore by him as the Protestant Antiquaries before have truly deduced, it must needs be S. Simon Camden supr. Andre Chesne supr. Nicephor. l. 2. c. 35. Peter, Prince of the Apostles, which preached in this kingdom. Which he further confirmeth of S. Peter, in an other place, speaking thus of him: Petrus per orbem habitabilem passim vadens, Ecclesias ubique constituit, & Romanam successoribus commisit, Lino videlicet, Anacleto, & Clementi: Peter going every where, through the habitable world, appointed Churches in every place, and left the Roman See to his Successors, Linus, Anacletus, and Clement. Therefore speaking of this voyadge of S. Peter after he came to Rome and leaving it to S. Linus, and his Successors, he must needs principally understand his journey, and labours into this west world, through all which, as he saith he travailed and founded Churches in every place. For to that purpose by the common consent of Antiquaries, he committed the charge at Rome to S. Linus and Cletus, ut ipse instaret praedicationi verbi & orationi; that he might intent to preach the word of God Niceph. l. 3. c. 1. in this western world, and to pray. And that he constituted Bishops in Lands and cities: in totius Europae oris, in all the coasts of Europe. Therefore except England the greatest of Lands is not to be called an Island, and so renowned a Monarchy of Europe is no part thereof, we must needs grant by Nicephorus, that S. Peter preached the faith of Christ, consecrated Priests, and Bishops, and founded Churches in this Nation of great Britain. 7. And because our Theatre Protestant's before have a relation of this to be proved from the Greek Antiquities I will ascend much higher than the days of Nicephorus, even to the time of our great Emperor King and Cuontryman Constantine, in whose age and Empire about thirteen hundred years since, that great glory of learned men in Greece Eusebius, as an ancient learned saint of that Nation testifieth hath written, that S. Peter preached, Euseb. Pamphili apud S. Sim. Metaphrast. die 29. junij. (and long time as it appeareth by him) in this our Britain, and the near adjoining western Nations. Eusebius Pamphili dicit Petrum duodecim annos esse versatum in Oriente, vigint: autem tres annos transegisse Romae, & in Britannia, & in civitatibus quae sunt in Occidente: adeo ut sit totum tempus praedicationis Petri triginta & quinque anni: Eusebius Pamphylus saith, that Peter conversed in the East, twelve years, and spent three and twenty at Rome and in Britain, and in the cities which be in the west: So that the whole time of the preaching of Peter is thirty and five years. Where he speaketh of the complete years of S. Peter's preaching in the west, omitting the parts of years, or taking S. Peter's going to Jerusalem again, at the death of our blessed Lady, out of the 25. years of his abode in the west. Which account our English Protestant's in their Fasti of the Kings and Bishops of England, confirm. Let no man object that his testimony is not sufficient; he being an holy learned saint living in Constantinople the chief City of Greece, where Eusebius works were then most famous, & known to all men of learning, and having so constantly avouched it, when all Greece could argue him of untruth, if it had e'en otherwise. Who but extraordinarily wicked will once imagine that so worthy an Author would to his own eternal shame, and confusion, have once invented such a forgery? what Grecian since that time, or before by some numbers of years hath so much favoured the Church of Rome as to honour it with untruths, when they have rather endeavoured the contrary, as many have written? Neither Fasti Regum & Episcoporum Angliae usque ad Gul. seniorem. do those works of Eusebius which be now commonly extant contradict, but rather confirm, that which is cited from him before of S. Peter his spending much time in preaching in Britain. For although Eusebius both in his History, and Chronicle saith, with the general opinion of historians that S. Peter was Bishop of Rome 24. or 25. years: yet this is so fare from keeping him from Britain, that it maketh it a matter almost incredible, but in some part of that time he was in Britain. And first all those renowned Authors, Greek, and Latin, which affirm that S. Peter preached hear in Britain, affirm also, that he was so long Bishop of Rome. And seeing the world was even by Christ, and the Apostles themselves so divided among them, to preach the gospel in, and convert it to the faith, what other Apostle did make any Residence so near unto us by many hundred of miles, as Rome the See of S. Peter? all histories of their lives and deaths, be constant in this. And I have proved before, that no other of the 12. Apostles, among whom this division was made, except S. Peter, preached either in, or near to this kingdom. 8. And all those Authors before have proved, that S. Peter preached in all these western Nations, during that time when he is said to have had his chief Residency at Rome, as the same Eusebius, with the holy Scriptures, and all historians affirmeth, that during his first named Residency of Antioch, in ponto, Galatia, Bithynia, Cappadiocia, & Asia praedicavit: he preached in Pontus, Galatia, Bythinia, Cappadocia, and Asia. Some of those places fully Euseb. in Chron. Euseb. hist. Eccl. l. 3. c. 1. Godwyn. Conu. of Brit. c. 1. pag. 5. Act. Apost. c. 15. v. 1. 2. 3. 4. 5. 6. 7. or almost as remote from Antioch, as Britain is from Rome. And our Protestants themselves with the Scriptures and many historians testify, that after S. Peter his settling at Rome, he went again from thence to Jerusalem, and Antioch also, fare more distant from Rome, than Britain is. And if S. Peter had not preached hear, it is evident before, that none of the twelve Apostles to whose preaching the world was first by Christ committed, had performed it. And so we should perhaps have in that respect been the most unhappy kingdom in the known world, at that time, not any on of so great extension, greatness, and honour, being to be reckoned, but probably as appeareth by former Relations, one Apostle or other preached the gospel in it. 9 An other also a Graecian & an holy Saint as is set down in the Menologe Menol. Graecor. in S. Sim. Metaphr. Sur. Et Lippom. die 27. Nou. in festo eius. joh. Molan. in addit. ad Vsuard. 27. Nou. Conrade. Gesner. in Bibl. in Io. Psell. of the Grecians and diverse Latin Martyrologes as Surius, Lippomannus, and Molanus, and his holy life written by joannes Psellus, much commended by the Protestants, Conradus Gesnerus, josius Simlerus, joamnes jacobus Frisius and others, setteth down all the circumstances of S. Peter's coming hither, by what country's, the time of his staying hear, what he performed in this kingdom, how he was hear admonished by an Angel from heaven to return again to Rome, to suffer Martyrdom, and other matters of such consequence, in so great a business, that there is not more certain, and particular Relation left in any Antiquity we have for any historical truth, and verity concerning this Nation, which any Antiquary, Catholik, or Protestant giveth the most undoubted credit, and assent unto, then for this preacing of S. Peter, and his planting the Church of Christ in this Island. Thus this holy Saint living 800. years past, setteth down the holy journey of that blessed Apostle, our first father in Christ S. Peter: Cum non diu mansisset apud Romanos, & sancto Sim. Metaphrast. die 29. junij. baptismate multos regenerasset, & Ecclesiam constituisset, & Linum Episcopum ordinasset, venit Tarracinam, in qua cum Epaphroditum ordinasset Episcopum, venit Sirmium civitatem Hispaniae. Quo in loco cum Epinaetum constituisset Episcopum, venit in Aegiptum, & cum Thebis quae septem habet portas, Rufum, Alexandria autem Marcum Euangelistam, eorum qui se in disciplinam tradiderunt Episcopatui praefecisset, rursus venit Hierosolymam, ex revelatione propter Deiparae Mariae migrationem. Deinde reversus est in Aegiptum, per Africam rursus Romam redijt. Ex qua venit Mediolanum, & Photicen quae sunt civitates in continente, in quibus cum constituisset Episcopos, & presbyteros, venit in Britanniam, quo in loco cum longo tempore fuisset moratus, & multas gentes non nominatas attraxisset ad fidem Christi, angelicam aspexit visionem, quae dicebat: Petre instat tempus tuae resolutionis, & oportet teire Romam: in qua cum mortem per crucem sustinueris, accipies mercedem justitiae. Cum ergo propterea deum glorificasset, & egisset gratias, & apud Britannos mansisset dies aliquot, & verbo gratiae multos illuminasset, & Ecclesias constituisset, Episcoposque, & Presbyteros, & Diaconos ordinasset, duodecimo anno Caesaris Neronis rursus Romam revertitur: when S. Peter had stayed but a short time with the Romans, and had baptised many, and founded the Church, and ordained Linus Bishop, he came to Tarracina, in which when he had ordained Epaphroditus Bishop, he came to Sirmium a city of Spain, in which place when he had constituted Epinaetus Bishop, he came into Egypt & when he had made Rufus Bishop of Thebes which hath seven gates, and Mark the Evangelist, Bishop of Alexandria, he came again to Jerusalem by revelation for the migration or passing out of life, of Mary the mother of God. After this returning into Egypt, through afric the returned again to Rome. From which he came to Milane, and Photice, which are cities in the continent, in which after he had appointed Bishops, and Priests, he came into Britain: in which place when he had stayed a long time, and had drawn many nations not named to the faith of Christ, he had an Angelical vision which said: O Peter the time of thy Resolution is at hand: And thou must go to Rome, in which when thou hast suffered death by the cross, thou shalt receive the reward of justice. Therefore when he had glorified God for it, and given thankes, & stayed after with the Britan's some days, and illuminated many with the word of grace, and constituted Churches, and ordained both Bishops, and Priests, and Deacons, in the twelfth year of the Emperor Nero, he returneth to Rome. Hitherto the Relation of this holy learned and ancient Saint & writer. Where the labours and travails of S. Peter are so orderly and punctually set down, after his first coming to Rome, that except so worthy a man had sound certain and undoubted Authority for such a Relation, no man can be so malicious, as to think he would so confidently and particularly have written of that matter. 10. And it appeareth plainly by that I have written before, that both by Catholics, & Protestants all the rest of S. Alredus his narration of S. Peter's jorneyes, are most true, & certain, except this last of his coming hither, and so long remaining in this our Britain, & these parts: which I matuaile that any man of this kingdom will call in question, being delivered by so many Authorities before, and above all other parts of that his Relation, fortified by so many undeniable circumstances, and Arguments, as the time when, the way by which he came, a long continuance of his aboude hear, his passage by this Island to draw many unnamed nations to the faith of Christ, what he did hear, his making of Bishops, Priests, and Deacons, & founding of Churches, his love to this kingdom so great, that until he was admonished from Heaven by an Angel to return again to Rome, to receive his crown of Martyrdom, he had so happily placed his Apostolical Cathedral See in this Imperial and commanding Island, of this Northern and western world and by his blessed presence and heavenly labours left it Illustrious to succeeding generations, not only to be styled, Romana Insula; the Roman Island, as I have written before, but as the same Apostle himself did testify to S. Brithworld S. Peter's preaching in Britain proved by infallibly divine authority. Bishop of Winton, or Wilton, as our Protestant Historians do plainly testify, together proving that S. Peter first preached in this kingdom of great Britain. The Protestant Theatre writers have these words: It is reported by Aluredus Rivallensis, the writer of King Edward the Confessors life, that a holy man Theatre of great Britain l. 6. c. 9 studious and careful for a governor to succeed, was in his sleep told by S. Peter, that the kingdom of England was his, wherein himself had first preached, and would also provide him successors. Which other Protestants thus further confirm: Alredus Francis Mason of Consecrat. of Bishop. l. 2. c. 2. p. 47. Sutcliffe subvers. Godwyn conu. of Britain p. 4. Rivallensis an English Abbot left written above 500 years agone, a certain Revelation or apparition of S. Peter to an holy man, in the time of King Edward the Confessor, showing how he had preached himself in England, and consequently, the particular care he had of that Church, and Nation: Thus fare these Protestants. So that if this was a true Revelation, there needeth no more testimony in this matter: for the witness of Angels, & glorified Saints cannot by any possibility be untrue, and the vision testifiing, that S. Peter himself had first preached hear in this kingdom, is an evident demonstration, both that he preached hear, and was the first either immediately by himself, or mediately by his disciples, and Substitutes, which preached the faith of Christ in this kingdom: Therefore all the difficulty will be in the proposers of this holy Revelation, he to whom it was made, and they which have commended it to writing: And because supernatural things, such as this was cannot be proved by natural Argument, a priore, by their cause: to give some certain, and undoubted proof thereof a Posteriore, by some effect, necessarily convincing some supernatural power to have had Influence thereto, for the more credit of this sacred truth prove by these Protestants themselves. 11. And first concerning the writer and recorder of this holy history, they have told us, it was Alredus Rivallensis, a man of that worth, learning, and joh. Balaeus de Scriptor. Centur. 2. fol. 88 p. 1. in Alred. Rival. piety, that to speak in a Protestant Bishops words, he was. Cistertiensium Monachorum Abbas, natione Anglus, gencre, doctrina, & inculpatae vitae moribus praeclarus enituit, Episcopatum ac alios honores mundanos omnino recusabat, ut ad virtutum exercitia, maximè ad Euangelij praedicationem expeditior haberetur. Vir erat, ut alter Bernardus, ingenio pius, & consilio modestissimus: Abbot of the Cistersian monks, by Country an English man, he was eminently renowned by birth, learning, and holy life, and conversation: he refused a Bishopric, and other worldly honours utterly, that he might be more ready to the exercises of virtues, chiefly for preaching the gospel, he was a man as an other S. Bernard, Godly in wit, and most modest in counsel. He that desireth more of this holy witness, may find in our ancient M. S. antiq. de vit. Sanct. joh. Capgr. in Cata. l. in S. Alred. Abb. Manuscripts, our learned Countryman John Capgrave, and others, how he is registered among the most glorious and miraculous Saints of this Nation, to which our Protestant Bishop before hath given allowance, where he giveth us assured knowledge, that this was the same Registerer of this heavenly vision, set down by him in S. Edward's life, for speaking of the memorable works, & writings of this renowned Saint, he saith: composuit inter caetera Bal. sup. centur. 2. in Alred. Rieval. vitam Edwardi Anglorum Regis: among other things he wrote the life of King Edward of England, containing above 28. chapters, which was presented to King Henry the second. So that there cannot be the least exception taken, either to the Author, so learned, & worthy a Saint, neither to the keeping or preservation of that work, being presented to the King of England, that then reigned, and preserved in the Library of our kings, from whence other copies & Exemplars were taken. Therefore now to make all sure, let us come to that learned, & holy man, to whom this revelation was made, and to the subsequent effects which demonstratively prove it, to have been a most certain and undoubted divine testimony, and vision. Continuator histor. S. Bedae in S. Edwardo. l. 2. Guliel. Malmesbur. de gest. Reg. Angliae. l. 2. Alred. Rieval in vit. S. Edward. Reg. Capgrau. Catal. in eod. M. S. Antiq. de Sanct. in S. Edward. Confess. Harpesfeld. sec-11. c. 3. Godwyn Catalogue. in wynchester 31. in Brithwold. & in Salisbury or Wilton 8. in Brithwold. Protest. Index in Guliel. Malmes. in Brithwold. 10. Herold. epist. dedic. ante Marian. S●●t. Godwyn in Cat. in Winchester in Brithwold ●1. Godwyn supr. Balaeus de Script. Brit. cent. 2. in Gulielmo Malm. 12. All Authors that writ of this matter agree, (whether catholics or Protestants) that it was S. Brithwold, an holy Bishop of England, a most devout, religious, and miraculous man, to whom this vision and Relation was made. Only there is some question, whether it was S. Brithwold, Bishop of winchester, wintoniensis, or saint Brithwold Bishop of wilton, or Salisbury wiltonensis, the likeness of names Wilton & Winton perhaps causing that doubt: But because they were both so holy and renowned men, that they have gotten their worthy praise, and commendation with all writers, even Protestants themselves, and saint Alredus lived in both their times, to receive the certainty, and undoubted truth of these things from them, or either of them; It is not the difference of Vuintonensis, or vuiltonensis, can make any material difference in this point, all uniformerly agreeing, it was S. Brithwold an holy English Bishop and saint of that time, who had this Illumination and apparition from heaven. A Protestant Bishop thus speaketh of this holy Bishop: It is written of him, that one night being late at his prayers, he chanced to think of the low ebb, of the blood royal of England, which now was all most quite consumed, and brought to nothing. In the midst of this cogitation, falling a sleep, It seemed unto him, he saw S. Peter, crowning young prince Edward, that lived in exile at t●at time in Normandy, and furthermore to show, how he should reign four and twenty years and die at last without Issue. And he citeth William of Malmesbury in his second book of the kings of England for Author. who because he is cited and approved by this Protestant Bishop, and by an other most highly recommended in these words: suo seculo in omni genere bonarum literarum plane eruditissimus, & in eruendis antiquitatibus, ingenio, diligentia, curaque singularis, Anglicae nationi● study sissimus illustrator absolutely the most learned in his age, in all kind of Learning, and in searching out Antiquities, singular for wit, diligence, and care, the most studious ennabler of the English Nation: I will cite him also, thus he writeth entreating of the happy times of this Nation under that our holy king saint Edward the confessor: viderat quondam sommij Gulielm. Malm. l. 2. de gest. Reg. Anglorum. c. 13. revelatione, seculi illius faelicitatem Brithwoldus Vuiltunensis (alias Vuintoniensis) Episcopus, viderat & annuntiaverat. Nam dum tempore Cnutonis, caelestibus apud Glastoniam lucubraret excubijs, subijssetque illum cogitatio, quae frequenter angebat, de regia stirpe pene deleta: haec meditanti sopor irrepsit, & ecce in superna raptus, videt Apostolorum principem Petrum, ipsism Edwardum qui tunc in Normannia exulabat, in Regem consecrare, caelibe designata vita, & certo viginti quatuor annorum numero r●gni computato: Brithwold Bishop of wilton (or winton) had some time by revelation of a dream, seen the felicity of that age, and declared it. For when in the time of King Knut, he was in the night attending to heavenly watchings, and had à cogition, which often troubled him, of the regal race all most blotted out: while he meditated these things, sleep fell upon him, and behold being rapt on high, he saw the prince of the Apostles Peter to consecrated for King, Edward himself who then was banished in Normandy, designeing unto him the chaste life, and accounting the years of his reign twenty and four. This same history, the same commended Author more plainly remembreth in another place, as also the Continuator of the history of saint Bede in these terms. Brithwoldus ex monacho Glastoniensis qui multis annis Gulielm. Malm. de gest. Pontif. Angl. l. 2. Continuator hist. S. Bedae l. 2. in. S. Edwardo. a tempore Regis Ethelredi usque ad Edwardum ultimum administravit Episcopatum, Is tempore Regis Cnutonis quadam vice caelestibus apud Glastoniam, ut saepe faciebat, intentus excubijs, divinam visionem expertus est. Cum enim subijsset eum cogitatio, quae frequenter eum angebat, de Anglorum regia stirpe pene deleta, hoc m●ditanti sopor irrepsit, & ecce in supernaraptus vidit Apostolorum principem Petrum, manu tenentem Edwardum filium Ethelredi, qui tunc in Normannia exulabat, & in Regem consecrare, caelebe designata vita, & certo 24. annorum numero computato, quo regni metam terminaret: Brithwold first a monk of Glastenbury, and now many years from the time of King Ethelred unto the last Edward having been a Bishop, he in the time of King Knut, upon a certain time, as he often did, attending to heavenly watches at Glastenbury, had a divine vision. For having a cogitation, which often troubled him, of the race of the Kings almost extinguished, while he thus meditated, sleep came upon him, and being in an Extasis, he saw Peter prince of the Apostles, holding Edward the son of Ethelred, than an exile in Normandy by the hand, and consecrating him King, and Assining to him the chaste life, and accounting a certain number of 24. years, in which he should end the time of his Reign. Hitherto this so renowned Antiquary, so much commended by our Protestants, and as he is published and allowed by them, so manifestly approving this vision and Revelation of saint Peter to saint Brithwold as is declared, and so convincingly that our Protestant publishers of his works, have thus noted upon those places: Brithwoldi Episcopi visio: the vision of Protest. Index in Guliel. Malmesb. in Brithwold. & Index Protest. in hist. Bed. Stowe and Edw. Howes. hist. in K. Edward. Confessor. Basilius joannes Heroldus in ep. dedic ante Marian. Scotum. Bishop Brithwold: & again more plainly: Brithwoldus Episcopus Sanctum Petrum Apostolum videt: Bishop Brithwold doth see saint Peter the Apostle. So other Protestants, as Stowe, Howes, joannes Heroldus, and others: among which this last writing to our late Protestant Queen, Q. Elizabeth, speaking of the great providence of God to this kingdom, proveth it by this vision and Revelation of S. Peter to saint Brithwold calling it, oraculare Testimonium Divi Petri: the Oracular Testimony of saint Peter. 13 S. Alredus whom our Protestants have so dignified before, and alleged for witness of saint Peter's first preaching hear, maketh it a most miraculous, and true heavenly vision, and prophesy of many things to come, which could not be foretold, but by supernatural or heavenly knowledge, thus he relateth it: saeviebat gladius bostilis in Anglia, caedibus & rapinis omnia replebantur: uhique luctus, clamour & desolatio, incenduntur Ecclesiae, monasteria Alredus Rhieval. in vit. San. Edward. Regis & Confess. in Antiquis M. S. & apud Surium. Lipp. Io. Capgr. in Catalogue. in S. Edward. Confess. & alios. denastantur, sacerdotes àsuis sedibus fugati, in locis desertis communem miseriam deplorantes delitescebant. Inter quos vir venerabilis Brithwoldus wintoniensis Episcopus, caenobium Glasconiense moerens ac tristis ingressus, orationibus vacabat, & psalmis. Qui cum aliquando pro Regni plebisque liberatione, preces lachrimasque profunderet, inter preces tandem & lachrimas fatigatum sopor suavis excepit, videtque per somnium beatum Petrum in eminentiori loco constitutum, & ante eum praeclari vultus in forma decenti regalibus Insignijs amictum Edwardum. Quem cum proprijs manibus Apostolus consecrasset, & unxisset in Regem, monita salutis adiecit: praecipue que caelebem vitam commendans, quot esset annis regnaturis aperuit, obstupefactus Praesul tanti miraculi novitate, petit sibi à sancto huius visionis mysterium revelari. De statu in super Regni, & de instantis periculi fine Apostolicum exegit oraculum: Tunc placido vultu Intuitus Intuente se, ait: Domini, o Praesul, est Regnum, & Ipse dominabitur in filijs hominum, Ipse transfert Regna, & mutat Imperia, & propter peccata populi regnare facit Hypocrytam. Peccatum peccavit pupulus tuus domino, & tradidit eos in manus gentium, & dominati sunt eorum qui oderunt eos. Sed non obliviscetur misereri Deus, nec continebit in ira sua misericordias suas. Erit enim cum dormieris cum patribus tuis, visitabit Dominus populum suum, & faciet Dominus redemptionem plebis suae. Elegit enim sibi virum secundum cor suum, qui faciat omnes voluntates suas, qui me opitulante Regnum adeptus Anglorum, Danico furori finem imponet. Erit enim acceptus deo, gratus hominibus, terribilis hostibus, amabilis civibus, utilis Ecclesiae, laudabilemque vitam sancto fine concludet: The enemy's sword did rage in England, all places were full of slaughters, & rapynes. Lamenting, crying, and desolation was every where. Churches are burned, monasteries destroyed, Priests driven away from their seats, be wailing the common misery, lay hid in desert places. Among whom a venerable man Brithwold Bishop of winchester mourning and sad entering into the Monastarye of Glastenbury, continued in prayers, and psalms. Who on a certain time when he poured forth his prayers, and tears, for the delivery of the kingdom and people. At the last wearied in prayers and tears, fell into a sweet sleep, and in his dream seethe saint Peter placed in an eminent place, and before him Edward of a beautiful countenance, in a comely form clothed in kingly Robes. Whom when the Apostle had consecrated with his own hands and anointed him King, he gave him Precepts of salvation: and principally commending unto him, the chaste life, declared unto him how many years he should reign. The Bishop astonished with the strangeness of so great a miracle, desireth to have the mystery of this vision to be revealed unto him, and further desired the Oracle of the Apostle, about the state of the kingdom, and the end of the Instant danger. The Apostle with a friendly countenance looked upon him beholding him, and said: o Prelate, The kingdom is the Lords, and he shall reign over the sons of men. He transferreth kingdoms, and changeth Empires, and for the sins of the people suffereth the Hypocrite to reign. Thy people have sinned against God, and he hath given them over into the hands of Nations, and they which hated them have ruled over them. But God will not forget to have mercy, nor contain his miserations in his angor. For it will come to pass, when thou shalt sleep with thy Fathers, our Lord will visit his people, and make redemption of his servants. For he hath choasen a man according to his heart, who shall fulfil his will in all things, who by my help obtaining the kingdom of England, shall make an end of the Danes be fury. For he shall be acceptable to God, grateful to men, terrible to enemies, amiable to citizens, profitable to the Church, and shall conclude his laudable life with an holy end. Thus fare this holy saint, and immediately addeth: Quae omnia in beato Edwardo completa rei exitus comprobavit: All which things the event of the thing did prove to be fulfiled in saint Edward. Whereupon a Protestant historian from antiquity writeth: Stowe hist. in K. Edward Confess. This King Edward of famous memory, saith mine Author, before the day of his navitie was elected of God, who persevering in chastity, led all his life dedicated unto God, in true marriage, wherefore as we have known proved by good and sufficient men, being witnesses, God greatly glorified him in his life with wonderful signs. Thus we see by invincible testimonies, and many Protestants themselves, confessing and approving them, that this was a most certainly true, and infallibly an undoubted heavenly vision, That it was saint Peter glorified in heaven, that appeared and revealed these things to our holy Bishop saint Brithwold. 14. And to demonstrate saint Brithwold to be a true proposer of these secrets, he had proposed them to the world, and was dead before they began to take effect, and be fulfiled: The mysteries foretold were beyond the compass of natural knowledge, to foresee, or prophesy of. As that a banished child, and perhaps then unborn, should beconne so worthy, so holy, so victorious a King. That a Nation so generally, and long time overwhelmed with so great calamities, should so strangely, and beyond expectation in a time foretold, be redeemed and set at liberty. That at a time appointed a banished exile should become so miraculous, potent, and victorious a King, that he should reign so many certainly appointed 24. years, that a married man especially a king should live and die a virgin. And the rest before remembered, having no causes in nature to know them by, should thus miraculously, and infallibly, be foretold so long before, there was no jest hope, expectation, or in moral judgmentany probability or rather possibility at all of many or most of these extraordinary future events: But rather a doubted Alred. Rieval. in vit. S. Edward. Guliel. Malmes. sup. Stow. hist. in K. Edward. Confess. Holinsh. l. 8. hist. of Engl. c. 7. Theatre of great Britain in K. Edward Conf. with others. Godwyn. Catal. in Winchester 3. Birth would. Holinsh. hist. of England. l. 8. cap. 1. Stowe hist. in K. Edward Confess. will. Malmesb. l. de gest. Reg. Anglorum c. 13. fear or certainty of the contrary. And yet all these things were published to the world, diverse years before they took effect, and in the life of saint Brithwold proposer of them, who by the same revelation was, dormire cum patribus, to be dead, before they began. Which is apparently true even by our Protestants themselves, to give them their choice whether saint Brithwold Bishop of winchester or wilton it was, that had this vision. For these Protestants assure us, that saint Brithwold of winchester was dead almost 30. years before the return of saint Edward from exile. And it is the common opinion the revelation was made to him. And if it was Brithwold Bishop of wilton he was also dead by these men's accounts, 22. years at the jest before these things were accomplished. Therefore I must infallibly conclude, that saint Peter or whosoever it was, which so prophetically and miraculously foretold so many things of this holy King, and this kingdom to be effected so long after, was not, and possibly could not be an untrue or doubtful Relator of saint Peter's first preaching in this Nation, contained, and as constantly avouched as the rest of those revealed mysteries foretold in that vision. And the Inhabitants of Britain are so much more bound to glorify God, and Honour this most blessed Apostle, as both his extraordinary first labours in instructing this kingdom in the true Religion of Christ, and this his extraordinary care and Pastoral love in so many ways making it known unto us, to let us understand, how much we are bound unto him for such inestimable benefices, deserve it. Which we read in our histories both Catholic and Protestant to be confirmed by an other example of like nature, but of more ancient memory a thousand years since, in the time of king Ethelbert, our first christian king, of the Saxons Race. When saint Peter miraculously testified concerning the Church of Westminster in London, in these M. S. antiq. in S. Edward. Confess. Guliel. Malmes. l. 2. de gest. Pontif. c. de Episcopis Londin. Alred. Rievall. in vit. S. Edward. joan. Capgrau. Catal. eodem. Franc. Mason Consecr. of Bish. pag. 47. Nichol. Pap. 2. in epist. ad Edward. Reg. Angl. apud Capgrau. in S. Edward. M. S. antiq. in eod. & Alred. Rievall. in vit. S. Edwardi. words as a Protestant writer translateth them: Est mihi locus: I have quoth S. Peter a place in the west part of London, chosen to myself, and dear unto me, which sometimes I did dedicated with my own hands; Quem locum quondam proprijs manibus consecravi, renown with my presence, and Illustrate with divine miracles, the name where of is Thorneia, Westminster. Which cannot literally & truly be understood of any spiritual vision, wherein saint Peter in his only glorified. soul should appear, as in the time of King Ethelbert we read he did, but of his personal presence there before his death, when and never after, nor until the day of judgement and the general Resurrection, saint Peter had, or at any time shall have, proprias manus, his own hands, or any part of his body united to his soul, & yet he speaketh plainly here, proprijs manibus consecravithe consecrated that place with his own hands, which is not true either in a spiritual vision, or where an assumpted body is used, for an aslumpted body, hand, foot, or any other member cannot be called the proper and own body, Hand, foot or other member of any parson. Therefore Pope Nicholas the second speaking of this matter, in his Epistle to saint Edward the Confessor, saith, this place was consecrated by S. Peter whose vicar he was: primam autiquitus consecrationem à heato Petro accepit cuius licet Indigni Vicarij sumus: Therefore except Pope Nicholas may be said, to be Vicar to saint Peter's Soul, and not to him, as he was Bishop of Rome in body and soul, we most by him and this antiquary refer this matter to saint Peter's first preaching in this land, when he lived, and not to any apparition in soul only, as that was wherein he appeared at Westminster in the time of King Ethelbert, and S. Mellitus Bishop of London: of which more hereafter. Now I will answer to some vain and weak objections of a few Protestant writers, and also show by such men, in what time, or times, once or oftener S. Peter preached personally in this Island, so near as probably may be concluded in such a case, as also what holy offices he performed hear in founding the Church of Christ in Britain. THE XV. CHAPTER. WHEREIN IS BOTH ANSWER MADE to Protestant objections againct S. Peter's preaching in Britain, by the Protestants themselves, and their own Authors; and by the same confirmed, that S. Peter preached in this kingdom. A Protestant Bishop challengeth S. simeon metaphrastes, for writing so confidently of S. Peter's preaching hear; & having not Godwyn Conu. of Britain p. 3. cap. 1. any thing to except against him, first upbraideth him with his Countries of Greece Graecus fuit, & haec natio est fuitque; semper ad mentiendum promptula: he was a Grecian, and that Nation is, and ever was a little promt to lie. But by such liberty we may condemn the greatest lights of the Church of God, S. Athanasius, chrysostom, SS. Gregory's, Naziancen, and Nissen, the seeven first general Counsels kept in Greece, and chiefly of Greek fathers, and so leave nothing certain in the Church of God. But how free from all suspicion of lying that holy Saint was in this point, I have showed to the shame of all such accusers before, demonstratively proving by all kind of Testimonies, that his testimony herein was true. And whereas this Protestant Bishop urgeth against that holy Saint that Caesar Baronius should write of him: in his esse hallucinatum constat: Baron. annal. Eccl. Christi. an. 44. pag. 371. it is evident he was deceived in these things: It is most evident, this Protestant Bishop was either deceived in himself, or went about to deceive others his readers in this point, for Cardinal Baronius is so fare from going about to take the least exception against S. Simeon Metaphrastes, for testifiing S. Peter preaching in Britain, and the west Nations, that he followeth him, and others in that opinion, in these words: Cum non sicut in Orientales orbis Baron. Annal. to. 1. an. Christi. 58. pag. 597. parts sciamus caeteros Apostolos missos esse in occidentem uno excepto Barnaba, qui ad breve tempus, Ligures docuit, vel jacobo (Si tamen consenserimus ijs qui tradunt eum cito rediturum Hispaniam penetrasse) caeterorum autem neminem esse missum liquido appareat. Petri igitur muneris erat, ut qui iam quamplures Orientis provincias, praedicando Euangelium peragrasset, iam (quod reliquum esse videbatur) lustraret orbem occidentalem, & usque ad Britannos (quod tradunt Metaphrastes & alij) Metaphr. die 29. junij. Christi fidem annuntians penetraret: when we know that the rest of the Apostles were not sent into the west, as into the Eastern parts of the world, except only Barnabas who a short time taught the Ligarians, or james (if we shall consent to them who deliver, that quickly to return from thence, he went into Spain.) It manifestly appeareth that none of the others were sent into the west part of the world. Therefore it was the office of Peter, who having travailed very many provinces of the east, in preaching the gospel, now, which was left to do, he should compass the western world, and as Metaphrastes and others deliver, penetrate to the Britan's, preaching the faith of Christ. Where he maketh it a certain known truth, and manifestly apparent in Histories, Sciamus, liquido appareat, that none of the twelve Apostles but only S. Peter preached the word of Christ in Britain; and among others citeth and followeth S. Metaphrastes for that manifest truth. And when he had alleged diverse, and approved Authors for Christ's appearing to S. Peter, and sending him into this west part of the world, he addeth: Metaphrastes his consentiens Metaph. 29. jun. haec scribit: visus est ei Dominus in visione, dicens: Surge Petre, vade ad Occidentem, opus enim habet, ut tuis illustretur facibus: & ego ero tecum: Metaphrastes consenting unto these, writeth thus: our Lord appeared to him (S. Peter) in a vision, Baron. Annal. to. 1. & in Indice v. Petrus. Theatre of great Brit. l. 6. saying: o Peter arise and go to the west, for it hath need to be lighted with thy links, and I will be with thee. And he saith plainly, for his own opinion: Petrus a Domino monitus in occidentem venit: Peter admonished by our Lord so to do, came into the west: & as hereafter, setteth down his time of coming hither into Britain, in the time of Claudius the Emperor. 2. Therefore except we would be so wilful, that we should neither bel●eue so many worthy witnesses, nor Christ himself, we cannot be doubtful Godwyn Conu. of Brit. c. 1. p. 6. & pag. 5. in these things. And it is more to be noted in this Protestant Bishop who in an other place calleth the same S. Simeon Metaphrastes, an Author without exception: and useth him as a principal witness, in other matters of as great importance. How gross and ignorant that exception of a Protestant Sutcliff. subvers. prope fuit. Doctor is, to the Revelation made to S. Brithwold our Bishop about S. Peter's preaching hear, because, as he saith, the holy man to whom it was made, is not named, is already manifestly proved, his name being set down together with his learning, piety, and worthiness, by so many worthy Authors before remembered. And more childish is that, which an other by direction of the Protestant Archbishop of Canterbury, writeth ignorantly or maliciously affirming, that it was not this history and Revelation, which Alredus Francis Mason Ordinat. of Bishops l. 2. cap. 2. pag. 47. 48. committed to writing, but an other about the Dedication of the Church of westminster, in the time of King Edward the Confessor, to a Recluse, an holy man of that time. When both the matter, men to whom these things were revealed, the times, places, and all circumstances are quite different. And both the histories and Revelations for the most part of them are set down by S. Alredus, William of Malmesbury, the ancient Manuscripts of S. Edward's life, John Capgrave, and the Protestant Authors themselves before alleged. 3. But our Protestants further object: Onuphrius denieth he (S. Peter) went Theatre of great Britain l. 6. c. 9 westward being expulsed by Claudius, but to Jerusalem, and thence to Antioch, where he lived till the death of Claudius. To which I answer this is evidently false, by their own words, immediately before, which be these: I see not well how it can stand either with Eusebius his account which keeps him (S. Peter) so long at Rome, or Onuphrius: as before from him alleged. For if Eusebius assigning S. Peter to be so long at Rome 24. or 25. years, did so fix him there, that he could not in that time visit this Island, nearer to Rome then Antioch is: How dare these men in their next words thus avouch? that S. Peter went from Rome expulsed by Claudius to Jerusalem, and from thence to Antioch, in Syria and stayed there until the death of Claudius. These two cannot possibly agree, but I have reconciled these things before. And whereas these men would frame their building to keep S. Peter out of Rome, by virtue of the Edict of Claudius' bannishing the jews from thence, it is overthrown before, for I have proved that S. Peter was long time in Rome in the life of Claudius, after that Edict. Secondly it is evident by all Antiquities, that S. Peter was gone from S. Sim. Metaphr. 29. jan. S. Damas'. orat. 2. de dormit. Deiparae. Dion. Areopag. epist. ad Timot. Nicephor. l. 2. c. 22. Mat. Westm. an. 45. 49. Godwin. Conuers. Act. c. 18. v. 2. Rome to Jerusalem, to be present by revelation with the other Apostles, at the Migration of our blessed Lady Mary the virgin, and our Protestants do not deny it, long time (4. years by Matthew of Westminster and others) before the Edict of Claudius, this being, as both the scriptures, and histories agree, in, or about the 49. year of Christ; and the other in the 45. And how could the Edict of Claudius concern S. Peter's either expulsion, or keeping out of Rome? when both by the Scripture, josephus, Orosius, Ado, & others, it only concerned the tumultuous jews; Claudius Imperator judaeos tumultuantes à Roma expulit: Claudius the Emperor expelled the Tumultuous jews from Rome? for S. Peter was not within the compass of that Edict, being neither in Religion a jew, but a chief Christian then, favoured rather then Act. 18. joseph. & Oros. l. 7. c. 6. Orosij. Ado. chron. aetat. 6. in Claudio. Florent. Wigorn. an. 50. or 72. etc. persecuted by Claudius: much less was he accused of any tumult there. And though no good Christian can think, that our chief Pastor S. Peter did fear the Edict of Claudius, if it had concerned him, but was ready to die rather (as he did in the time of Nero) then to forsake the sheep of Christ, so carefully committed unto him: yet to make all sure in this kind, that which these Protestants would make their ground, to keep S. Peter from Rome & these parts, in that time, doth overthrow them in their own devising: for it is as the Magdeburg. cent. 1. l. 2. col. 26. Oros. l. 7. c. 6. Suein vit. Claudij. Magdeburgian Protestants acknowledge, from their construction of the saying of Orosius in his seventh book, and Suetonius in the life of Claudius: Claudium judaeos impulsore Christo assiduè tumultiuantes Roma expulisse: That Claudius did expel from Rome, the jews daily making tumults, Christ (so they read) being the mover. Therefore seeing the jews were expelled for tumults they made, and we are assured that the Christians were in no wise Agents in these tumults, Claudius could not expel them under that pretence. And where they read. Christo impulsore, Christ being the impeller, if we apply it to Christ our Saviour, either it must be understood that Christ moved to the tumults, which is blasphemous, or that he moved Claudius to expel the jews, and so the Christians were not expelled, for Christ neither did, would, or could move to expel the Christians his holy Servants. 4. And Orosius himself having with Gregorius Turonensis, and others Orosius l. 7. c. 6. Greg. Turon. l. 1. hist. cap. 25. ascribed the conversion of the first Christians in Rome, in the beginning of the Reign of Claudius unto S. Peter, he addeth: Anno eiusdem nono expulsos per Claudium urbe judaeos josephus resert. Said me magis Suetonius movet, qui ait hoc modo: Claudius judaeos Impulsore Christo assiduè tumultuantes Roma expulit. Quod utrum contra Christum tumultuantes judaeos coerceri & comprimi iusserit, an etiam Christianos simul velut cognatae religionis homines voluerit expelli, nequaquam discernitur: josephus relateth, that Claudius expelled the jews out of the city, in the ninth year of his Reign. But Suetonius moveth me more, who saith in this manner: Claudius expelled forth of Rome the jews, daily making tumults, Christ moving. Which is not discerned whether he commanded the jews that made tumults against Christ to be corrected, and suppressed, or would also have the Christians, men in Religion some what like the jews to be also expelled. This is all he saith, and which others ground upon, and this later construction as I have proved before, most needs give place to the former, which keepeth the Christians in favour with Claudius, and free from Banishment; which is confirmed by Suidas and others: he writeth in Claudius in this manner: Cum sub eo Iudaei seditionem contra Suidas in Claudio. Christianos' movissent, Claudius Faelicem eis praefecit, cosque punire iussit. When under Claudius the jews did raise sedition against the Christians, Claudius oppointed Felix Governor over them, and caused him to punish them. Whereby it is manifest, that Claudius was then rather a friend, than enemy to Christians. And they which read, Christo impulsore: Christ being the mover, are mistaken, for it was Chresto impulsore, Chrestus being the mover hereof. Which Chrestus was a wicked Pagan then living in Rome, as many Pagan's themselves are witnesses. Zosimus a Pagan together with Xiphilinus, Dio, Sextus Aurelius, victor and others witness, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrestus was then a Consul in great credit in Zosim. Com. hist. Graec. l. 1. in Alexand. Sever. joh. Xiphilin. in Epitome. Dionis in eodem. Sext. Aurel. Victor. hist. Aug. Oros. supr. Ado in Chronic. aetat. 6. Suetonius in Claudio. Sueton. in Nerone. Aelius Lamprid. in Alexand. Seu. Rome; and being by Latin translators translated Christus after the manner of many Grecians pronouncing ● or ita, as. ●. in Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Greek to Christus, and written with ●. iota, and not ●, etam or ita, was the occasion of this mistaking, to write, Christo Impulsore, for Chresto impulsore as Orosius and Ado, and perhaps some others did, citing Suetonius for their Author; which is evident by Suetonius himself, who in the place cited from him, readeth Chresto, and not Christo. His words be these: judaeos Impulsore Chresto assiduè tumultuantes Roma expulit. Claudius' expelled the jews out of Rome because they daily made tumults, Chrestus being the mover thereof. And the same Suetonius calleth Christians by their name Christians, and not Chrestians, so doth Flavius Vopiscus in his epistle to Adrian the Emperor, call Christ our Saviour, and Christians believing in him Christum, and Christianos', Christ, and Christians: so doth Aelius Lampridius and other Pagan Authors. And that Chrestus which was Impulsor, a mover in those affairs, and occasion of the Edict of Claudius, being a Pagan was so wicked a man that I may not describe him, being so impious that Martial the Poet living in those days, and stained also with the tinctures of great sins, yet, speaking of him and his behaviour, concludeth: pudet fari: Martial. Epigr. l. 7. Epigram. 54. & lib. 9 Epigr. 28 he is ashamed to speak it. Therefore to follow this so warranted opinion that S. Peter was no banished man from Rome by that Edict of Claudius, but voluntarily, ex revelatione, by revelation, as the other Apostles dispersed also did at that time, went to Jerusalem, to celebrate the Assumption of the blessed virgin, and to be present at the Council of the Apostles, we shall leave time enough for S. Peter to return again to Rome, and visit also this kingdom, and these western parts in the time of Claudius. For our Protestants agree, that Council to have been kept about the fourteenth year of the Ascension of Christ, building upon S. Paul, who saith: fourteen years Sutcliffe Subu. pag. 3. Godwyn Conuers. p. 5. c. 1. Gal. 2. v. 1. Protest Fasti Reg. & Episcop. Angl. after I went up again to Jerusalem with Barnabas, and took Titus with me. Which was the time of this Council of the Apostles, & the last Act of note, at which these Protestants say S. Peter was present at Jerusalem, from which unto the death of S. Peter they tell us in their Chronologie of Kings & Bishops of this Nation, there were twenty years, time enough to have preached hear in the time of Claudius, if he were not hear before his going from Rome to Jerusalem. 5. If we should hearken to their opinion, that would have S. Peter banished from Rome by that Edict of Claudius, and so to have thereupon gone to Jerusalem, seeing they tell us before, he stayed not there longer than the 14. or 15. year after Christ's Ascension, but by all men returned then again into the west parts, where he had his Residency 24. years, if in the life of Claudius he did not return to Rome, what Nation in the western world shall we find more probable to entertain this exiled Apostle, than this Island of Britain? which harboured at that time so many other Christians converted at Rome before by S. Peter, that our Protestants have thus with a common consent written of that time: It hath passed with allowance, among the Theatre of great Britain l. 6. c. 9 learned Senate of our Antiquaries, that when Claudius and Nero began to banish and persecute the Christians in Rome, many Romans and Britain's being converted to the faith, fled thence into these remote parts of the earth, where they might, and did more freely enjoy the liberty of their professions. Which disciples of S. Peter so multiplied and increased hear in that very time of Claudius, that a Protestant Bishop, and Antiquary writeth thus confidently of those days: That there be manifold testimonies of very credible Authors, who witness, that the Godwyn catalogue of Bishops in York. 1. faith of Christ was received in diverse particular places of this Island, presently after the Ascension of Christ, or at least while the Apostles yet lived. Therefore, if in the time of Claudius when no other Apostle had been at Rome, or any of these parts of the world, and presently upon the Ascension of Christ, so many both Romans and Britan's which were Christians, and must needs be the disciples of S. Peter, were in this Island in diverse particular places, and this so undoubted a thing by these Protestants, That it hath passed with allowance among the learned Senate of our Antiquaries: and is confirmed by manifold testimonies of very credible Authors: It is a strange, unnatural, and undutifill mind, and will in them, that would and willingly do admite so many of the disciples of S. Peter, to have been received hear, and with more cruelty, then either Claudius or Nero could in any opinion perform, banish the blessed Apostle S. Peter their father and ours in Christ, both from Rome, and this kingdom also. Thus I have fully satisfied the objections of such Protestants, as would exclude the great Apostle S. Peter from this Nation, and deprive the Inhabitants of Britain, of so great an Honour to be the spiritual children of that our most worthy Protoparent in Christ. Now I will by the consent of these men set down so near as Antiquities will give me warrant, the time or times when he preached hear, and what he happily effected hear, in those his great labours and travails hither. THE XVI. CHAPTER. WHEREIN IS SET DOWN BOTH BY Protestants, and others, when S. Peter preached in Britain: if not before his coming to Rome, yet afterward both in the days of Claudius, and Nero. 1. I Have before examined that Protestant opinion, which because it findeth S. Peter both to have been the first that preached in Rome, and that he was hear in Britain, would bring him hither before his first coming to Rome: And therefore will now speak little thereof. Our Theatre Protestant's from thence would thus infer. S. Peter was hear, before he ever went to Rome: both which may be Theatre of great Britain l. 6. c. 9 §. 5. more probable, if we consider the huge multitudes of Christians, fifteen thousand, saith Baronius which dispersed themselves, in all parts of the world, upon the martyring of S. Stephen at Jerusalem, which was presently upon the death of Christ. Their opinion which would bring S. Peter into Britain, before he came first to Rome, examined. Hitherto these Protestant Bishops and Antiquaries, making it the more probable opinion, as their own words (which may be more probable) import, that S. Peter preached hear, before his first coming to Rome, of which mind also all those English Protestant Bishops, and writers most needs be, which from the Authority of S. Gildas, as they would expound him, do contend that Britain received the faith of Christ in the days of Tiberius, or Caius Matth. Parker antiquit. Brit. p. 1. Georg. Abb. apud Mason consecrat. l. 2. c. 3. p. 51. Mason ibid. Theatre of Brit. p. 202. Caligula Emperors, and before the Empire of Claudius, in the beginning of whose Reign S. Peter came first to Rome, for they all agree, that we first received the faith from some one of the Apostles, and they have concluded before, that no other Apostle, but S. Peter could be hear in those days. Of this opinion is the first Protestant Archbishop of Canterbury, and the present, that is Director of the Author of the books of the pretended consecration of their Bishops, the Author of that Book, the writers of their Theatre, and others. And if those words they cite were the true words of Gildas, they make not a little for that sentence, being these: Tempore ut scimus summo Tyberij Caesaris suos radios primum indulget, id est, sua praecepta Christus. Christ did Annot. Protest. Marginal. in prologum Gildae. afford his beams, to wit his precepts to the I'll of Britain in the later time of Tiberius, as we know. But because the Protestant publisher himself of Gildas, doth freely acknowledge that they were not usually in the copies of Gildas, I dare not ascribe so much unto them. But if we will allow the computation of Arnoldus Mirmannius, following as it seemeth, the ancient Catalogue of the Bishops of Metz, who telleth that S. Peter sent our Countryman S. Mansuetus into Arnold. Mirm. in Theatro Conu. gent. Catal. Episcop. Metens: those parts, together with S. Clement, the first Bishop there, in the year of Christ 40. in the time of Caius Caligula, two or three years before S. Peter came to Rome, it giveth not a small allowance to this opinion, for those Histories do not relate from what parts, East, or west, these men were sent: but the very Country of S. Mansuetus Natione Scotus, will rather incline us to think S. Peter had been then in this Island, or near unto it at that time, or else we must send this holy Saint of Britain without authority a very long journey to S. Peter in the East, and so fare back again towards these Countries. Or if we should make so ample an acceptation of Galatia, where the Scriptures testify 1. Petr. 1. S. Peter preached before the days of Claudius, as some Cosmographers and Antiquaries do, we shall bring him so near unto us in those days, that considering the infinity labours of that Apostle, and his love to this kingdom, it will be no vain conjecture, to think he visited Britain in those days. Which is rather confirmed, if we reflect, and allow of that which I have set down before, that his first entertainment at Rome was among the Britan's of this Nation, to whom he could not have better direction, nor so good, from any other, as from this kingdom. 2. But to come to things certain, & undoubted in this History of S. Peter's S. Peter preached in Britain, both in the time of Claudius and Nero Emperors. living and preaching in this Island, it is an historical verity out of Question, that he was hear both in the time of Claudius, and Nero also: his being hear in the days of Claudius, what time soever it was of his Empire, must needs be long before S. Paul, S. joseph of Aramathia, or any other, that is thought to have preached hear, or came into these parts, as I have proved already, as also that S. Peter was hear in that time. To which I add the testimony of Gildas our most ancient & renowned Historian: who in his book De Excidio Britanniae; Gildas Epist. de Excid. Britan. of the destruction of Britain, thus writeth: Ita ut non Britannia, sed Romania censeretur: Et quicquid habere potuisse● aeris, argenti vel auri, Imagine Caesaris notaretur. Interea glaciali frigore rigenti Insulae, & velut longiore terrarum secessu soli visibili non proximae verus ille non de firmamento solum temporali, sed de summa etiam caelorum arce, tempora cuncta excedente universo orbi praefulgidum sui coruscum ostendens, radios suos primum indulget, id est, sua praecepta Christus: So that this Island might be rather deemed Romania, than Britannia and what soever Coin it had either Brass, silver or gold, it was stamped with the Image of the Roman Emperor. In the mean time, while these things were doing, Christ who is the true Sun, not only from the temporal firmament, but from the high Tower of heaven, exceeding all times, showing his exceeding brightness to the whole world doth first afford his beams, to wit, his precepts to this Island, stiff with frozen cold, and by a long distance of land removed from the visible sun. These be the true and undoubted words of S. Gildas, in all examples both written and printed, which I have seen: and the other words of propagating the law of Christ by the permission of Tiberius' the Emperor against the will of the Senate, not so certain to be the words of that holy, and ancient Father, but some later addition, and cannot be well applied to this kingdom, where Tiberius had not such command, and power as this Saint affirmeth, the Romans had in this kingdom, when Christ first afforded his precepts, primum Indulget Christus, to this cold and termed frozen Island. For it is certain, by all Antiquities, that this great subjection of the Britan's unto the Emperors of Rome, did never fall out until the time of Claudius. 3. Therefore seeing this Nation did first receive the faith of Christ, Primum, at that time, it must needs be in the time of Claudius, when first and never before, this Island was in that state, he there describeth: And this is that very time which so many Antiquaries, Catholics, & Protestants, S. Simon Metaphrastes, Surius, Lippomannus, Sir William Camden, Andrie Chesne, and others before named, agree upon, that S. Peter preached in this kingdom. To which S. Paul himself, by our Protestant's construction, & interpretation, by his epistle written to the Romans at that time, & among so many Christians in Rome then, which he remembreth; and never once saluting either S. Peter, S. Aristobulus, S. Clement, or any one that is supposed to have been in these parts with S. Peter, giveth no small allowance: And yet in this epistle he taketh upon him certain knowledge, that the faith of the Romans which was planted by S. Peter; annuntiatur in universo mundo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your faith is preached, or shown in all the world; therefore also in Britain, so great a Nation of this western world, & the Roman Empire, for as our Protestant's infer from Rom. 1. v. 8. that epistle; if S. Paul had not known S. Peter was not then in Rome, he would have saluted him, whom he so much honoured and loved. For as in the beginning of that epistle; he generally saluteth all: omnibus qui sunt Romae dilectis Rom. 1. supr. Dei, vocatis Sanctis gratia vobis & pax à Deo patre nostra & Domino jesu Christo; To all that are at Rome beloved of God, called Saints, grace be to you, and peace from God our father, and our Lord jesus Christ: So in the later end of the same epistle, Rom. cap. 16. he saluteth by name Prisca, Aquila, Epaenetus, Mary, Andronicus, julius, Ampliatus, Vrbanus, Stachis, Apelles, and many others there named. Never saluting S. Peter, or any which are thought to have been with him either in Britain, France, or Germany, or any Nation on this side of Rome, or sent thither about this time by S. Peter, of which I have named many before, among which diverse were of the number of the 72. Disciples and acquaintance of S. Paul, and among the acquaintance of this Apostle he doth not salute S. Aristobulus, nor S. Narcissus, though he saluteth their families then in Rome: salutate eos qui sunt ex Aristobuli: salutate eos qui sunt ex Narcissi domo: salute them that be of the household of Aristobulus: Salute them that be of the household of Narcissus. Therefore being so familiar with S. Aistobulus, and Narcissus, & kind unto them, that he saluteth their families, for his love to them, we must needs, conclude that S. Paul well knew they were not then in Rome. And being absent at that time from their families, and thence, and the known Disciples of S. Peter, as all at Rome then were, where should they, especially S. Aristobulus our Bishop or Archbishop of Britain, as I have showed before, be at that time, but with S. Peter their Master hear, who then at the writing of this epistle of S. Paul to the Romans, was as I have proved before by many testimonies, both of Protestants, and others, in this our Britain. For this epistle of S. Paul was written after the assembly of the Apostles at Jerusalem, about the Assumpsion of the blessed Virgin, by all writers, and S. Paul himself is Gal. 2. v. 1. 9 both witness, that he saw S. Peter there, and stayed some time with him, and that the Church of Rome was then so well founded, that their faith was famous, and renowned in all the world; therefore S. Peter the founder thereof being to bestow the rest of his time by Christ's direction unto him, in converting this our Britain, & other western nations, we must needs conclude from hence also, that S. Peter which was then come from the East again into these parts, and was not at Rome, but had left S. Linus, and Cletus to supply Episcopal duties there, was hear in Britain at that time, as so many before have witnessed; And as the holy Apostles at their meetings imparted their journeys they were to take, in preaching the gospel one to an other, as they did in their first division of the world, among them, for the better effecting their most holy office and charge committed to them by Christ: So S. Peter, ●● much beloved of S. Paul, and so great a lover of him, that he calleth him hi● most beloved, would not conceal his intended travails in these western 1. Petr. 3. v. 5. parts, unto him, especially seeing S. Paul was the only Apostle, excepting S. Peter which was to visit these Occidental Nations. And S. Paul saluting the family of Aristobulus in Rome, and omitting him doth sufficiently insinuate that S. Peter had acquainted him with this his western voyage, and taking S. Aristobulus with him, or sending him hither before him. For except identity of name, or both Sophronius and Metaphrastes deceive us, S. Atistobulus brother to S. Barnabas, was father in law to S. Peter, and so following Sophron. Hierosolymit. l. de laborib. S. Petri & Pauli. Sim. Metaphr. die 29. junij. him, did likely at the coming of S. Peter to Rome, remove his family thither, and left it there, and he himself employed by S. Peter, and by him ordained Bishop of this our Britain, as is before declared, must needs be hear, or in his journey hither, at that time. 4. Whether S. Peter was hear in, or about the beginning, of the Empire of Probable, that S. Peter was in Britain, or sent Disciples hither about the coming of Claudius hither. Claudius, and his invasion of this Nation, in the fourth year of his Reign as the common opinion of Antiquaries is, I dare not absolutely determine: though diverse together with Baronius incline to that opinion, and reasons be not wanting to give probability unto it. For if Pomponia Graecina, the wife of Aulus Plantius, the Emperor's Lieutenant in Britain, was converted hear to the faith of Christ, as our Protestants assure us, this being before the persecution, Bar on. to. 1. an n. in S. Petr. Aut h. of 3. Conuers. which they say Claudius raised against Christians in the 49. year of Christ, Aulus Plantius then being returned to Rome, together with his wife, and company to triumph there, therefore she could not be converted hear by any which they say fled hither from Rome in the beginning of that persecution, Matth. west. an. 49. and they can find no other Christians hear, except S. Peter, or some sent by him, which they do not express, to perform that holy office. Secondly whereas it is manifest before, that S. Peter after his coming to Rome, occiduam obscuritatem in splendorem clarissimum commutavit, obscuriorem mundi Mich. Singel. in Martyrio Dion. Areopag. Clem. Rom. ep. 1. plagam Occidentis illuminare praeceptus est; changed the darkness of the west into most bright splendour, and was commanded to illuminate the west the more dark or obscure part of the world: It carrieth great probability, that he began this work, before his coming from the East to Rome, the second time, after the Assumpsion of the blessed virgin Mary, and had enterprised it hear in Britain, before those days: for we read in our own ancient historians especially the Manuscript Antiquity of Canterbury that about the 49. year of Christ, Petrus iterum Romanam Cathedram suscepit: Peter did take the Roman Hist. antiq. M. S. ex Eccl. Cantuar. ad circit. an. 49. Guliel. Eisengr. Centen. 1. dist. 3. Matth. Westm. an. 46. Chair again; which must needs be to make it true, after his return to Rome out of some of these west parts. Thirdly we find in the French Annals cited by Gulielmus Eisengrenius, diverse Bishops consecrated by S. Peter in this time, for our neighbouring Country of France, as namely S. Maximinus or Maximus at Aquens or Aix, and S. Lazarus at Marsiles, in the year of Christ 46. S. Martial at Lymoges, & S. julian at Man's the same year. S. Paulus Sergius at Narbon in the year 48. when S. Paul the Apostle was not come into Eisengr. sup. in S. Mansueto. & Episp. Gall. these parts, to place him there. And to make this more credible, if we follow that Author with his Antiquities, S. Clement at Metz, and our Countryman S. Mansuetus at Toul in Lorraine, who in this opinion may be thought to be Arnold. Marm. in Thereat. Conv. gent. Guliel. Eisengr. supr. Centen. 1. Francisc. Bellef. Cosmograph. tom. 1. in Toul. left there by S. Peter in his first return from Britain to Rome, being in his way from hence thither, and this the rather, because many historians testify, he was ordained Bishop there by S. Peter, and yet not any one remembreth any place from whence he was directed thither, but only affirm, as he expoundeth them, that he was consecrated Bishop of that place by S. Peter in the 49. year of Christ. And this more probable, because after this 49. year of Christ, these French historians which take pains to set down exactly the very year wherein their first Apostles and Bishops were ordained unto them by S. Peter, which are many, do not set down the year, wherein any one after this time was consecrated until the 54. of the Nativity of Christ, by and before which time S. Peter was come from Jerusalem, and the Eastern parts the second time into these west●ne Nations of the world, when he both was, and stayed long time in this our Britain. 5. And this giveth light unto us, that about this year of Christ 54. S. Peter came hither to stay long time in Britain, for in this year as the French Antiquaries Probable, that S. Peter came into Britain the second time about the 54. year of Christ. write, S. Peter consecrated many Bishops in France, his way from Rome to Britain; in this year as they writ, he ordained S. Sabinianus or Sabinus one of the 72. disciples Primate of all France, Archbishop of Sens: Sanctus Sabinianus, sine Sabinus unus ex 72. Christi discipulis à beato Petro Apostolo Primas totius Galliae, & Senonensis Archiepiscopus consecratus anno Christi 54. in which Anton. Democharez lib. 2. de miss. contr. Caluin. c. 30. Eisengr. centen. 1. fol. 56. cit. Bed. Martyr. pride. Cal. jan. Petr. de Natal. l. 2. c. 25. Anton. part. 1. tit. 6. c. 25. §. 3. Mart. in chr. Vicel. in Hagiol. Vuerner. Carthus. in Fascul. temp. Eisengr. Cent. 1. Franc. Bellefor. tom. 1. p. 202. l. 2. Vincent. in Specul. lib. 11. cap. 43. Bed. Anton. Volaterr. Petr. de Natal. apud. Eisengren. supr. in S. Front. in Gall. S. Sim. Metaphr. supr. year also he consecrated (as these Authors say) many other Bishops in France, as S. Nathanael spoken of in the gospel, and by some named ursinus, S. Amator, S. Potentianus, S. Fronto and others: among which, the rather to induce us, to think, that S. Peter was then in France, this S. Fronto than consecrated Bishop, by S. Peter, was a French man borne, as many Authorities prove unto us: and so most likely to be consecrated in his own Country. And the Authority of S. Simeon Metaphrastes, who of all others doth most particularly set down the Travails of S. Peter, will bring him into Britain about this time, the second time, (as it seemeth, of his being hear:) for bringing him to Rome as others do, in the beginning of the Reign of Claudius, he addeth of him: Cum non diu mansisset apud Romanos, & sancto baptismate multos regenerasset, & Ecclesiam constituisset, & Linum Episcopum ordinasset: when he had stayed not long with the Romans, and baptised many, and founded the Church, and ordained Linus a Bishop, he went into Spain, then into Egypt, and so to Jerusalem by revelation for the Transmigration of the mother of God, then returned into Egypt and through afric returned to Rome, from whence he came to Milan and Photice, and so into Britain. Which time being truly calculated, will teach us, that he came hither in, or about the 54. year of Christ, when in the way hither he made so many Bishops in France, long before S. Paul came, although as a prisoner first to Rome, or any other Apostle thither or to any western Nation. For as I have proved before, S. Peter going up to Jerusalem by Revelation, at the death of the blessed virgin, did stay but a short time there, and in the Eastern parts in that journey, but the charge of the western world being more peculiarly committed unto him before, he returned unto it to discharge this duty hear; and although S. Simon Metaphrastes bringeth him back again by Rome, yet he speaketh of no stay he made there at this time, but presently bringeth him into Britain. THE XVII. CHAPTER. WHEREIN IS PROVED, BY THE BEST ENglish Protestant writers, their Bishops, and others, that S. Peter founding the Church of Britain, ordained in it, a Archbishop, Bishops, and Priests. 1. THat we may without contradiction of any Catholic, or Protestant (except wilfully erring in their own proceed) be assured, that S. Peter performed hear all Pastoral duties, in founding unto our predecessors in this our Britain, the true & undoubted Church of Christ, and so left it to posterity, because I stand assured, my pen shall still in all things carry with it an undoubted Assent of Catholics, seeing this matter of the true Church, founding thereof, professing the doctrine, which it teacheth to all her children, and they ought to follow, concerneth us all, so much, that the Protestants of this Nation agree, there is no salvation to be had, or expected out of this holy society: I will set down by their warrant, both what this Church is, and how it was first in all things essential, and by them needful to salvation, founded hear by Saint Peter the Apostle. 2. Concerning the first, the Canon or decree of the Protestant Religion in their Synodical, and Parliament Articles, to which all Protestant Bishops and Ministers of England have sworn, and subscribed, is this: The visible Church Articl. of Religion. an. 1562. ar. 19 of Christ is a Congregation of faithful men, in the which the puer word of God is preached, and the Sacraments be duly ministered, according to Christ's ordinance, in all those things that of necessity, are requisite to the same. Hitherto this public Protestant Article of Religion. Therefore seeing it is allowed, and proved before by these men, that S. Peter first founded the Church of Christ in this kingdom, to insist still in their own allowances, I must show by them how he performed these things, which by these Protestants must needs be in every true Church, to wit true and lawful Ministers, to preach the word of God, and duly minister the Sacraments. So there be three things essential, true Ministers, the puer word of God preached, and Sacraments duly ministered, among which the two last depend upon the first, true and lawful Ministers. For where true and Orthodoxal Ministers are, and accordingly preach the word, and Minister the Sacraments, there the puer word must needs be preached, and Sacraments duly ministered. And contrariwise where such Ministers are not, there these things cannot be possibly by such performed. Which this Protestant Rule of Religion confirmeth in an other Article in these words: It is not lawful for any man, to take upon him the office of public preaching, Articul. 23. or ministering of the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called, and sent, which be chosen and called to this work, by men, who have public authority given unto them, in the Congregation, to call and send Ministers into the Lord's vineyard. And in their Article entitled: of Consecration of Bishops and Ministers, they set down these orders & degrees in such men: Archbishops, Bishops, Priests, and Deacons: and have set forth a book, both by the Regal Authority of King Edward the sixth, Q. Elizabeth, and King james our present Sovereign, and their Parliaments, for the particular consecration of all those degrees; and in that so highly authorized Book assuer us, that all these degrees and Orders have ever been in the Church of Christ from the days of him, and his Apostles. And all particular writers among these Protestants, as they are bound by subscription to these Articles; so they plainly testify in their writings, among whom the public and approved Protestant comment upon these Articles, Entitled, The Catholic doctrine of the Church of England. With great privilege Rogers. in Artic. 36. setteth down in this manner: It is ageeable to the word of God, and practise of the primative Church, that there should be Archbishops, Bishops and such like differences, and inequalities of Ecclesiastical Ministers: and addeth: The proof from the word of God: Albeit the terms, and Titles of Archbishops we find not: yet the superiority which they have, and authority which Bishops, and Archbishops do exercise, in ordering, and consecrating Bishops, and Ecclesiastical Ministers, is grounded upon the word. And again: from the Apostles days hitherto there never wanted a Succession of Bishops, neither in the east nor western Churches. This is the general, and common opinion of all the English Protestant Bishops, against their Puritans. Thus their Archbishops, whitgitf, Bancroft, their Bishops Bilson, Barlow, Bridges, Doctors, Filled, Hooker, Covell, Downame, Barlow Serm. before King james 21. Septembr. an. 1604. and others. Whereof one writeth: Episcopal function is an ordinance Apostolical, Christ hath acted it for succeeding posterity, and so it is thesis Pneumatichi, a Canon or constitution of the whole Trinity. Thus a Protestant Bishop before our King, with both his and the allowance of the Protestant Bishops, as the Puritans themselves thus acknowledge. The callings of Prelates be of divine ordinance, Offer of Conference. as Bishop Barlowe avoucheth in his last Sermon. The Bishop of Rochester with the consent, and by the direction no doubt of some of the chiefest Prelates, hath now lately published his Sermon, preached in September, before the King at Hampton Court, the main drift whereof, is to prove, that the office and calling of a Diocesan Bishop, is a divine and Apostolical ordinance. The same, beside so many their Bishops and doctors before, is remembered in their public Apology, entitled of the Consecration of the Bishops in the Church of England, masked under the name of Francis Mason. So that there can be no question with any Protestant in England, both their Archbishops, Bishops, and Doctors of the English Protestant Church thus consenting, but S. Peter, as the rest of the Apostles, directed so by the law, and word of Christ, and their own Tradition, Sutcliff. Subu. p. 3. John Whitg. Answ. to the admonit. p. 65. sect. 1. and def. of the Answ. pag. 318. Clem. l. Compendiar. Christ. relig apud Pol. Virg. l. 4. de Invent. c. 12. Whitg. supr. in Indic. & p. 372. 373. 427. 470. 471. Clem. Roepist. 1. to 1. Concil. did ordain, and consecrate such holy Rulers in those Churches, which they founded: and so consequently in this our Britain, according to that I have already written of his preaching hear. Which diverse of these Protestant writers teach in plain terms of him in particular: one of them writeth thus: Peter preached in no place, but he there ordained Bishops, and teachers, and founded Churches. An other, a Archbishop with them, citing diverse authorities, for his Assertion, saith: I prove that the names of Metroprolitane and Archbishop be most ancient: yea that they were in the Church, long before the gospel was publicly embraced by any Prince, or in any kingdom. Polidor Virgil lib. 4. de Inuentoribus rerum cap. 12. saith, that Clement in his book entitled Compendiarium Christianae Religionis, testifieth, that the Apostle Peter did in every province appoint one Archbishop, whom all other Bishops of the same province should obey: he saith also, that the same Archbishop was called Primas, Patriarcha, & Metropolitanus. Which is also set down at large from the mouth of S. Peter, by the same S. Clement, his Disciple and successor in his first epistle. And so these Protestants justify both the precept and practice of S. Peter in this point: which they must needs do, except by their own warrant before, they would make him a most wicked transgressor of the word of God, the Apostles Tradition, and his own commandment. 3. Therefore with the licence of these men, we may boldly say, with S. Simon Metaphrastes, of S. Peter's holy labours of this kind in Britain, verbo Metaph. 29. jun. gratiae multos illuminavit, Ecclesias constituit, Episcoposque, & Presbyteros, & Diaconos ordinavit: he illuminated many with the word of grace, constituted Churches, and ordained Bishops, and Priests, and Deacons. And this the rather because not Arnold. Mirm. Theatr. convers. gent. Sur. & Lippom. 29. jun. Gul. Eisengr. centenar. 1. part. 7. dist. 8. Baron. to. 1. Annal. Harris hist. to. 1. Theatre of great Brit. l. 6. Camden in Brit. Andre Chesne hist. of Eng. Scot and Ireland lib. 3. only Arnoldus Mirmannius, Surius, Lippomannus, Gulielmus Eisengrenius, Baronius, M. Harris in his Manuscript history and other Catholic writers have thus delivered: But our Protestant Theatre writers speaking of these matters prove the Relator of them lived 800. years since, and for his Authority, produced them out of the Greek Antiquities. And the chief Protestant Antiquary of England affirmeth it to be so certain, that it should not he doubted of; so doth Andrew Chesne in his French history of this Island, and Ireland. And so must all the Parliament Protestants of England, who allow the book of Articles, where it is decreed, that a true Church cannot be without such clergy Rulers. Therefore being granted by them before, that S. Peter founded the Church of Christ in this kingdom, they consequently have granted, he ordained Bishops, and others to exercise holy functions in that Church. THE XVIII. CHAPTER. WHEREIN ARE SET DOWN BY WARrant of Protestants, and other Authorities the names in particular of the first Archbishop, and diverse Bishops of, or in Britain, in this time by S. Peter's Ordination 1. ANd to descend to some particulars in this kind: our Protestants S. Aristobulus ordained Archbishop of Britain by S. Peter, as our Protestants assent. will give me warrant, to set down the very names of our first Archbishop, and some Bishops, ordained by that great Apostle S. Peter: And concerning the Archbishop (except we should turn disciplinary Puritans, & be singular against all English Protestants, Catholics, and all Antiquities, and deny that S. Peter himself, S. John the Evangelist, and others of the Apostles were Archbishops) we most needs by the public warrant of our English Protestant's affirm, that S. Aristobulus was by S. Peter ordained Archbishop of this our Britain. For supposing (which is proved and granted before) that he was made Bishop by S. Peter, in their common, public, and allowed Commentary, upon the Articles of their Religion, thus Thom. Rogers in Articul. Relig. in Artic. 36. they place him among the confessed Archbishops of the Church of Christ, and prove him to be Archbishop of this our Britain in these terms: In the Apostles days, how themselves both were in dignity above the Evangelists, and the 72. Disciples, and for authority both in and over the Church, as twelve patriarchs Beza in act. Apo. 1. 2. saith Beza, and also established an Ecclesiastical Hierarchy. Hence came it, that Bishop was of Jerusalem james, of Antioch Peter, of the Asian Churches John, of Alexandria Mark, of Ephesus, yea and all Asia, Timothy: of all Crete Titus, of Philippos Epaphroditus, of Corinth and Achaia Apollo's; of Athens Dionysius, of France Crescens, of Britain Aristobulus. Where we see it so manifestly acknowledged by these Protestants, that S. Aristobulus was Archbishop of this our Britain, that except we would deny that dignity to the Apostles, and other known Archbishops there remembered, we may not deny it to S. Aristobulus for our Britain. And so these Protestants in their words immediately going before do name all these I have recited, for telling us how the Superiority Roger's supr. and Authority which Archbishops do exercise, in ordering and consecrating of Bishops and Ecclesiastical Ministers is grounded upon the word of God: they immediately exemplify in those men, and words as I have related, making S. Aristobulus that chief, or Archbishop of Britain: from whom the consecration of Bishops, and clergy men was derived to posterity in this kingdom, as it was from S. james at Jerusalem, from S. Peter at Antioch, S. John in Asia, S. Mark at Alexandria, and the others remembered in those kingdoms, and Provinces, of which they are named Archbishops by Whitg. ag. Cattw. Bilson true differ. Bridges l. of the Church. of Engl. Downam def. of the Serm. Gul. Camden. in Britan. in Belg. Andre Chesne hist. gen. p. 132. these Protestants, not only in this, but many other places. 2. And S. Dorothaeus Bishop of Tyrus, even as our best Protestant Antiquaries allege, and expound him, doth sufficiently testify. Thus they writ: Dorothaeus Tyri Episcopus in sua Apostolorum Sinopsi tradit Aristobulum, cuius meminit Paulus in Epistola ad Romanos, Britanniae Episcopum factum fuisse: Dorothaeus Bishop of Tyrus in his book, entitled, Synopsis of the Apostles, doth deliver, that Aristobulus, of whom S. Paul maketh mention in his Epistle to the Romans, was made Bishop of Britain. Dorothaeus agreeth wholly with this Protestant, not in his book of the Apostles, but of the 72. Disciples, where he plainly saith: Aristobulus & ipse ab Apostolo ad Romanos commemoratus, Episcopus Britanniae factus est▪ Aristobulus named by the Apostle, to the Romans, was made Doroth. in Syno. 72. Discip. in Aristobulo. Bishop of Britain. Where by the words, Bishop of Britain, and not in Britain, or any particular place of Britain, it is evident that he was made the chief commanding Bishop, or Archbishop of Britain, the whole kingdom of Britain being subjected unto him, in spiritual proceed; and it is clear in all such Examples in Antiquity, not one instance to be given to the contrary, as appeareth in the same ancient Father S. Dorothaeus in that place, and others entreating of the same subject. And the words, The Bishop of Britain, will allow no other interpretation. And if there were no other motive to induce us to be of this opinion, but the consent of writers, both Catholics, and Protestants, that this holy Bishop of Britain was one of the 72. Diciples of Christ, as both the same S. Dorothaeus, our contriman Floren●●us Wigorniensis, Doroth. supr. in Titul. Florent. Wigorn. in Catal. 72. Discipul. Arnold. Mirm. in Theatr. Gul. Eiseng. cent. 1. Magdeb. cent. 1. and later Authors agree, it would be a warrant sufficient, in this cause, when we do not find in Antiquities, but probably all the 72. that survived were constituted Archbishops in their divisions, in those that concern us most, which were settled in our neighbouring Nations, France, and Germany, I have exemplified before. Alnoldus Mirmannius in his Theatre of the Conversion of Nations, and the Authorities which he followeth, will make this a matter out of question, for he deriveth the whole hierarchical order of the Church of Christ in this kingdom, from this holy man in Arnold. Mirm. in Theatr. conu. gent. in Britann. this manner: Britannia Straboni a Britone Regenun cuipata, primum Aristobulum unum certe ex class 72. Discipulorum Apostolum est nacta. Deinde nacta est Britannia Fugatium, & Damianum, qui ordinem Hierarchicum Ecclesiae istic fundatae ab illo inchoatum constituerunt, sanxeruntque more nimirum Apostolico: Britain so named by Strabo, from King Brito, or Brutus, had first for the Apostle of it Aristobulus, one doubtless of the order of the 72. Disciples. After that, it had Fugatius Guliel. Eisengren. centenar. 1. in S. Aristobulo. Actor. cap. 13. and Damianus, who constituted and confirmed after the Apostolic manner the hierarchical order of the Church there founded begun by him. Where he ascribeth to S. Aristobulus this our holy Archbishop of this our Britain named of Brutus, three Attributes, all commonly properties almost quarto modo, belonging to S. Aristobulus Archbishop of Britain, consecrated by diverse Authors, an. dom. 39 and before S. Paul. Archbishops: to be our Apostle: to have founded our Church: and begun our Ecclesiastical hierarchical order. Which cannot belong to any other than an Archbishop, especially in so great a kingdom. 3. And if we will follow Eisengrenius, and his Authors, he will tell us, that this holy Saint and Archbishop of Britain was made Bishop in the 39 year of Christ, within five or six years of his Ascension, and before S. Paul the Apostle himself did receive imposition of hands, or S. Mansuetus Other Bishops, or some other Bishop then in Britain besides S. Aristobulus. by any account, or any other that is remembered in Antiquities, to have been a Bishop in, or of this Nation, except the most glorious Apostle, our first Father in Christ S. Peter, was made a Bishop. Therefore it doth evidently follow, that next unto S. Peter, that renowned Saint, and Disciple of Christ, S. Aristobulus was by S. Peter's means the first Archbishop of this kingdom, Who were these Bishops in particular, in or of Britain. by this account. Which maketh it also an undoubted truth, warranted both by holy Scriptures, Apostolic Tradition, and all chiefest Authorities, as these Protestants have proved unto us, that we also had some Bishops whosoever they were, subordinate to this chief, overseeing, commanding and Archbishop, S. Mansuetus Beatus his Anonymus companion and S. Augulus probably Bishops hear in Britain. and by the same Authority of S. Peter: for all this is necessarily induced, and depending of the name, nature, office and dignity of an Archbishop, instituted and ordained hear, by that greatest Apostles power, and Authority. For it is an implicancy of contradiction, and in natural evidence impossible, that there should be an Archbishop above all other Bishops, where Engl. Martyrol. 7. Febr. in Augulus. Drek. in alm. an. 1620. 7. Febr. Io. King serm. at Paul's Cross 26. Mart. an. 1620. pag. 45. Martyrolog. Rom. 7. Febr. Bed. Martyrol. ib. usuard hac die. Petr. de Natal. in Catal. l. 3. cap. 105. Ado & Vuandelbert. apud Baron. in annot. in Martyrol. 7. Feb●. Calendar. Eccles. Sarisb. Engl. Martyrol. 7. Febr. Rabanus hac die. there is no Bishop, for him to be the chiefest, or under him. And that such we had by S. Peter's ordination, it is in plain terms acknowledged before, both by Catholic, and Protestant Antiquaries, testifiing, and proving that this highest Apostle when he instituted this most sacred subordination, did ordain both Bishops, Priests, & Deacons in, and for this kingdom; Who these our Primative Bishops were in particular, or any of them, the Injury of time and so many Enemies of holy Religion, under whose heavy burdens, and persecutions this kingdom hath often groaned, do make it a greater labour. Yet it is evident by that I have already proved, that S. Mansuetus, S. Beatus, and his holy companion, though to us now Anonymous, of which two, I shall speak more hereafter, may be recompted in this number. 4. To which we may probably add S. Augulus, Bishop of Augusta, London, in England, as both Catholics and Protestants expound it, and among them one in a Sermon before King james speaking to the Londoners saith: your city hath been anciently styled Augusta. For we read both in the ancient Roman martyrologue, that also of S. Bede, Vsuardus, Ado, Vandelbertus, Petrus de Natalibus and others, that this S. Augulus was Bishop of Augusta in Britannia, Augusta or London in Britain, and was a martyr: Augustae in Britannia Natalis beati Auguli Episcopi, qui aetatis cursum per Martyrium explens aeterna praemia sus●ipere meruit. Baronius saith, he cannot tell when he suffered: Quo tempore passus sit, hactenus mihi obscurum. But if we compare the name of London at that time it was called Augusta, with other circumstances, and with the Catalogue of the Bishops of London, after the time of King Lucius, we shall very probably find, that this worthy Saint our Bishop of London, is to be reckoned one of the first Bishops, that were consecrated in this kingdom, & long before our common Conversion, in the days of King Lucius, and so consequently by S. Peter, or his Disciple S. Aristobulus, no other then with eminent Authority being hear to consecrate him Bishop, and settle him Bishop of Augusta, London. For first this city was not called Augusta in the Reign of King Lucius, when this Nation was generally converted, but only Londinum: London, nor never since that time, or by any before, but by the Romans at their first settling hear in the time of Claudius, when as before is proved, S. Peter preached in this kingdom. Secondly the first Bishop of London as all the rest from King Lucius time to the coming of S. Augustine were Archbishops, and this only in all Antiquities called only Bishop of Augusta in Britain. Thirdly this was a Martyr, and so we do not read of any jotz. in Catal. Epis. Brit. Io. Godcel. de Episc. Lond. Matth. Parker antiq. Brit. Godwin Catal. of Bishops. Stowe Histor. Theatre of great Brit. l. 6. Harris in Theat. to 1. Will. Harris descr. Archbishop of London, except on S. Vodinus Martyred in the times of King Vortigerne, and Hengist, in whom, both the times, names, callings, and other circumstances are much different, making it impossible that they were one and the same man. Fourthly no Antiquity, or Antiquary, Catholic or Protestant setting down the Catalogue of the Archbishops of London, as jotzeline of Furnes, John Godcilene, Matthew Parker, Godwine, Stowe, the Theatre writers, or any other, once nameth this S. Augulus to be any of them that were since King Lucus time: But make S. Thean the first, the last Theonus, that formerly was Bishop of Gloucester, and in, or about the year of Christ 553. became Archbishop of London, and about the year 586. together with Thadiocus Archbishop of York fled from the Pagan Saxons, into wales, and left their Sees vacant until the coming of S. Augustine. And between these there is not any one but S. Vodinus before a Martyr, or that hath any resemblance in name, or other description with S. Augulus. Their names be these: Thean. Eluanus. Cadar. Obinus. Conan. Palladius. Stephan. Iltut. Theodwin or Godwyn Catal. in London. & alij supr. Dedwin. Thedred. Hillary. Restitutus. Guitelnius or Guitelinus. Fastidius. Vodinus, Theonus. 5. A late writer in his Manuscript History of Britain, saith plainly that S. Harris in Theat. tom. 1. Nicasius the first Bishop of Rouen in Normandy of France, preached hear in this Britain, in these times. And he seemeth to rely much upon Arnoldus Mirmamnius, who saith: britons instruxit, formavitque fide S. Nicasius, imperante S. Nicasius Bishop in our Britain by some writers. Nerone: Nicasius did instruct, and form in the faith the Britan's, in the time of Nero, being then delegated an Apostle thither, illuc Apostolus delegatus. And this he proveth to be understood of our Britan's, because the Britan's of Armorica Arnold. Mirm. in Theatr. Conu. gent. in France, were not called Britan's, until long after: which by all writers is a thing most certain, and out of Question. Therefore except that Author spoke very unproperly, to call them Britan's, that were not until 300. years after, he must needs mean, to speak truly, the Britan's of this Island. And this S. Nicasius being sent Apostle by Roman Authority, as he saith to the Britan's, in the time of Nero, it must needs be by S. Peter. And although the same Author in the same place, joineth with the Britan's, whom S. Nicasius thus instructed in the faith, the people of Normandy, Rouen, Picardy, which be people in France, Britoneses, Normandos, Rothomagenses, Picardos'; this hindereth nothing, but he might preach both to them, and the Britan's hair also, as many others did; and that which followeth, omnemque maris Oceani tractum instruxit; he instructed in the faith all the Coast of the Ocean sea, cannot well be justified, except we bring him hither into our Britain: for those Countries he nameth in France, be fare from being omnis maris Oceani tractus, either all, or the half part of the Coast of the French Ocean. 6. To these I may probably add S. Martin living in the Apostles time, and Probable, that S. Martin Disciple of the Apostles was a Britain, or preached hear. so renowned in this kingdom, that in the time of King Lucius, to speak in an old Authors words: constructa est extra Cantuariam Ecclesia Sancti Martini, a Church was builded unto him without Canter bury. Which is the same, S. Bede and others writ, was the old Church builded there, in the time of the Romans: who where departed hence before the days, either of S. Martin M. S. Abbreviatio tempor. in Rege Lucio. Bed. hist. Anglic. in S. Augustino. l. 1. Stowe histor. in Ethelbert. Theatre of great Brit. Matth. Parker. antiq. Brit. Godwyn Conu. of Britain p. 40. Ado in chronic. ad an. 101. Will. Lamb. perambulation of Kent. p. 13. the Pope, or S. Martin Bishop of Tours in France, by all accounts. And Ado and others testify, this S. Martin was a Bishop in the time of Traiane, and armo. D. 101. Disciple of the Apostles. Martinus Episcopus Discipulus Apostolorum Viennae resedit. And M. Lambert the Protestant Antiquary doth assure us, that this Church by Canterbury dedicated to S. Martin, was both builded in the Romans time, and was, and continued a Bishops See, until the coming of the Normans hither, and so extraordinarily there were two Bishops Sees in one City, this being substitute to the Archbishop, which argueth how great the honour was, that this nation gave unto him. And yet a Church so anciently dedicated to him hear, would of itself by British proceed in such affairs, induce us to think, that either he was a Britain borne, or preached in this our Britain, or both. For in perusing our Antiquities of those times, we shall hardly find any Church dedicated in this kingdom to any Saint, except the blessed Virgin Mary, for her eminent privilege, but to such as were Saints of this Nation, as S. Alban, Amphibalus, Aaron, julius; or preached hear as S. Peter the Apostle, S. Clement his Disciple and successor, and such like. 7. To make which more apparently probable unto us, we have two renowned and annuncient Authors, Methodius and S. Marianus, who speaking Marian. Scot l. 2. aetat. 6. in Nerua Imp. col. 254. Method. apud cund. supr. of this holy Bishop S. Martin, and telling he lived and suffered Martyrdom in the time of Nerua the Emperor within the first hundred year of Christ, say; That non solum propria provincia, sed & in extremis & ultimis industrius & illustris non solùm confession, quin & martyrio existens regna Tyrannorum vicit: He was not only industrious and renowned in his own Province, but also in the uttermost and last Regions, not only a confessor, but a Martyr, conquered the kingdoms of Tyrants. Therefore to grant unto Ado, that he was sometime Bishop of Vienna in France, seeing so great authority doth warrant us, that he preached in extremis, & ultimis, not only in one province, but the very laste and uttermost, in respect of that place, which must needs comprehend this Island of Britain, we may not now exclude him from hence, where he hath been honoured with a Church dedicated to him as an holy Bishop, so many hundreds of years above 1400. since, in a Nation so peculiarly honouring the memories of the renowned Apostles, and Saints thereof, with such testimonies of love and duty. And this the rather, because we are told by foreign writers, that he was not only Apostolorum discipulus: a disciple of the Apostles Arnold. Mitm. Theatr. Conu. gent. and sent to these western parts, whether as before, it is hard to find any to have been sent from any Apostle, but S. Peter. And this Church being anciently a Bishops See, as the Kentish Protestant Antiquary hath told us before, and yet without the City of Canterbury, it giveth more strength to this opinion; for all Antiquities agree, that through out the whole kingdom in the time of King Lucius, all the Cathedral and Episcopal Churches were in cities. Which argueth this See to have had a more ancient original, then from that time: for further proof whereof, the ancient Manuscript History Histor. Roffen. M. S. of Rochester saith: Extra Civitatem in parte Orientali est Ecclesia Beati Martini, ubi Sedes Episcopalis erat: without the city of Canterbury one the East side is the Church of S. Martin, where there was a Bishops See. And Bishop Godwin was the last Bishop there in the time of Archbishop Lanfranke, who would not permit any successor therein, saying that two Bishops might not be in one city. Godwino ultimo illius Sedis Episcopo successorem Lanfrancus subrogare noluit: dicens, quod in una civitate duo Episcopi minime esse deberent. Standing upon the Canons of the Church, as his reason argueth which further confirmeth, this custom to have been long more ancient, than the Canons in that behalf. And seeing Cathedral Churches ordinarily take their denomination of the first Saints, that were Bishops there, except some other extraordinary merits of Saints, and devotion unto them give them this privilege; this may be some warrant unto us, in this case, to incline to think, this S. Martin either preached hear, or so well deserved of this Nation, that we may not easily deprive him of this honour. 8. To this I may probably join S. Nathanael, spoken of in the Gospel, Not umprobable, but S. Nathaniel was, and preached in Britain. and termed of our Saviour, a true Israelite: for as our French Historians tell us, he was both consecrated Bishop by S. Peter the Apostle, and was successor to S. Aphrodisius in the See of Bituriges in France, about the time of S. Peter's coming hither and at his direction at those times, and by the Greeks in their Menologe called Simon. Therefore seeing some have so contended before, Guliel. Eisengr. centen. 1. f. 54. an. 54. Anton. part-1. tit. Anton. De. much. l. 2. c. 24. Graeci in Menolog. Baron. in Annot. in Martyrol. 28. Octob. Sim. Chan. to bring one S. Simon into Britain, and demonstration is also made, that it could not be S. Simon Zelotes the Apostle, to leave a place of due credit to their Authority, I may credibly ascribe it to S. Nathanael, called S. Simon, and by some the brother of S. Philip the Apostle, and generally after the Ascension of Christ at the disposition of S. Peter principally in these Western parts where although chiefly he bore the title of the Bishops of Biturigum: Burages in Berry in France, yet he travailed in diverse other parts, as appeareth in Histories, as others likewise did, who took their names of being Bishops of certain places. Which is most evident in S. Peter himself, who although he never took name of Residency but at Anthioch and Rome; yet he travay led and preached in so many Nations as I have, and shall set down hereafter. 9 And if we will follow the Antiquities of Glastenbury, upon whose authority Antiq. Glast. M. S. in tabul. lignea perantiqua. Io. Capgrau. in Catalogue. in S. joseph ab Aramathia. the Protestant Antiquaries of England have builded much, in many things, we are told in them, that S. joseph son of S. joseph of Aramathia, that buried Christ, & came hither & lived, & died hear, came hither with his Father, and that holy company, and also lived and died a Bishop hear. That he was not a Bishop at his coming hither, it seemeth evident by many arguments: first, because no History maketh mention of any Episcopal function S. joseph son of S. joseph of Aramathia by diverse Antiquities, was a Bishop hear, and probably consecrated hear by S. Peter or his Disciples. performed then by him, or any of that happy society; secondly, by all Antiquities, they lived and died in the Eremitical state of life. Which much differeth from Episcopal, which converseth with, and ruleth others, and the Churches committed unto his charge. Thirdly in all Antiquities and Monuments of these holy men remembered either by Catholics, or Protestants, S. joseph of Aramathia is called the chief and principal: ex quibus Ioseph ab Aramathia primus erat. Intrat Aualoniam duodena caterua vivorum. Inscriptio antiqua in aere in Caenob. Glaston. Tabul. antiq. ib. joh. Capgr. in S. joseph ab Aramath. Godwin Conv. of Britain p. 11. Theatre of Brit. l. 6. Camd. in Glastenbury. Capgr. in S. Patricio. Flos Aramathiae joseph est primus ●orum. josephes' ex Ioseph genitus, patrem comitatur. Where S. joseph that was no Bishop is every were styled their chief, and Ruler: Therefore his son joseph could be no Bishop at that time, for so a Bishop whose office is to rule, and in all languages by all interpretation is an Overseer, Chief commander and Ruler of others his subjects should have been inferior, subject, commanded, and called to, and by his inferior and subject. Therefore to justify the prediction of our Saviour after his Ascension, that joseph, should be a Bishop, which the Antiquity of Glastenbury setteth down as a thing then done, saying of him: joseph quem Dominus Iesus priùs in civitate Sarath in Episcopum consecravit: joseph whom our Lord jesus had consecrated for a Bishop, before in the city Sarath: We must needs say, that he was afterward according to the designment, and Prophesy of Christ, consecrated Antiquit. Glaston. apud Cap. grau. in S. joseph ab Aramath. a Bishop in this kingdom, for Prophecies that be true, are so certain they shall come to pass, that often times they are expressed as presently done and acted, as is usual in holy Scriptures and other wtiters, when they are not to be performed long after, because they are as assuredly to be after in due time, as if they were presently acted and fulfilled, as we must needs interpret this. For the reasons before demonstrate, that S. joseph was not then consecrated a Bishop by Christ. Neither doth the Antiquity so say, but in Episcopum consecravit, Christ consecrated him to be a Bishop afterward. And we do not read that Christ after his Ascension did actually consecrate any Bishop, having committed those Functions to his Apostles. In so much that S. Paul himself that was so extraordinarily and above all others that ever were called by Christ, chosen and designed by him to be a Bishop, and Apostle, that he often and confidently, and as it were singularly speaketh of himself: Paul Ephes. 1. v. 1. Colossen. 1. v. 1. Galat. 1 v. 1. an Apostle of jesus Christ by the will of God: Paulan Apostle, not of men, neither by man, but by jesus Christ, and God the Father, who raised him from the dead: Yet when he speaketh of his Episcopal Consecration, and the exercise of that holy Function, in the first Chapter of his Epistle to the Romans saying: Paula servant Rom. 1. v. 1. Protest. Concord. ibidem. of jesus Christ, called to be an Apostle, separated unto the Gospel of God: He referreth this, as our Protestants in there Concordance of Scriptures in that place expound him, to his Consecration in the 13. Chapter of the Acts of the Apostles, by fasting, prayer, and imposition of hands. And before that time he never exercised Act. 13. v. 1. 2. 3. any Function merely Episcopal. The like I may say of S. Barnabas by Act. 11. 12. 13. the same warrant, who though a Companion of S. Paul, and Preacher unto the people, yet until he had at the same time with S. Paul externally received ordinary Consecration he intermeddled not with those peculiar offices. 10. The like examples (to omit others) we have of this Nation: We read of S. Samson, Archbishop of York, that S. Peter, S. james, and S. Ibon, Apostles Io. Capgrau. in Catalogue. in S. Samplone Episcop. Et M. S. antiquit. ●b●d. appeared unto him before his Consecration, and one of them being demanded by him, who they were, he said; Ego sum Petrus Christi Discipulus, & hic Frater Domini jacobus, & Euangelista joannes. Dominus Iesus Christus te sibi in Praesulem elegit, & t● consecrare nos misit. Quem cum benedictione consecrassent, abeius oculis elapsi sunt: I am Peter the Disciple of Christ, and this, james the Brother of our Lord, and John the Evangelist. Our Lord jesus hath chosen thee for a Bishop, and sent us to conserate the. Whom when they had consecrated with benediction, they disappeared out of his sight. Where nothing can be more plain than that this should be a true Consecration, and thereby S. Samson and Undoubted consecrated Bishop, if true consecration could be so obtained; for all things required unto it, are here expressed, that our Lord jesus had chosen him, in Praesulem; for a Bishop, as the other Antiquity was of S. joseph in Episcopum: for a Bishop. Here is Christ's warrant to consecrate him, and the three greatest Bishops and Apostles to perform it, and the words are plain, that in that manner they effected it, quem cum benedictione consecrassent: Yet it was adjudged both by heaven, and earth, God and man, that this was no Consecration, nor S. Samson yet to be accounted a Bishop, but to expect the ordinary Consecration by Bishops; for it followeth in the same History: nec multo post Angelus Domini beato Dubritio apparens, Sampsonem ordinari Episcopum praecepit: not long after an Angel of God appearing to S. Dubritius (than Archbishop hear) commanded that Samson should be consecrated a Bishop. which he performed by the external Rites of consecrating Bishops, and this his external Consecration by that holy Archbishop, than the Pope's Legate hear, was so miraculously confirmed, that as it followeth in the same Antiquity: They which were present at his Consecration did see a Dove sent from heaven immovably to stand over him: In cuius consecratione qui aderant columbam caelitùs emissam immobiliter super eam stare videbant. 11. And we have heard from these Protestants, & others before, that S. Peter Godwin Catal. W●nchester 31. in Brith●ald. Capgr. in S. Edward. Conf. M. S. Antiq. in eod. Alred. Rievall. in Vit. S. Edwardi. Stowe histor. in Edward. Confesan. 1043. Holins. hist. of Engl. l. 8. cap. 1. did crown King Edward the Confessor, being an Exile in Normandy: Yet he was not King, or so accepted, until many years after, and then ordinarily crowned by the common Order of Coronation, belonging to our Kings at Winchester, as our Protestant historians thus assuer us: Edward was crowned at winchester by Edsinus then Archbishop of Canterbury, on Easter day in the year of our Lord 1043. When the Prophetical Coronation of him by S. Peter was many years before. To these I may add the Dedication of the Church of our blessed Lady at Glastenbury, builded by S. joseph of Aramathia, and his holy company, which Christ himself is written to have dedicated: And that of Westminster by an apparition of S. Peter the Apostle, only with this difference, that the figurative Dedication of this last by S. Peter did declare, what he had there done before, as I have partly showed already, and more hereafter; the other foresignified, what should by some Bishop be effected after, no Bishop being of that company then to perform it, which I make an other Argument to show that S. joseph was no Bishop at that time, but (if at all) consecrated by S. Peter, or his Disciples. And if we may give so much credit to a late writer, that S. Aristobulus our first Archbishop suffered Martyrdom at Glastenbury, the place of S. joseph and his son, their only or chiefest abode in this Nation. It will make it more undoubted, that if S. joseph was Martyr. Angl. die 15. Martij in S. Aristobulo. a Bishop, he was consecrated either immediately by S. Peter, or by this his renowned Disciple our Archbishop then S. Aristobulus, whose daughter S. Peter had married: Cepit uxorem Petrus filiam Aristobuli, fratris beati Barna●ae Apostoli, ex qua suscepit filium & filiam, and sent him hither, as he sent S. Sophronius Hierosolym. Episc. Libel. de labour. S. Petri & Pauli. Simon Metaphrast. die 29. jun. Hartman. Schedel in Chronic. Chron. f. 205 his Brother S. Barnabas to Milan in Italy, as Hartmanus Schedel, with diverse other Authors witnesseth. THE XIX. CHAPTER. OF DIVERS CHRISTIAN CHURCHES, OR Oratories, such as the state of things then allowed, erected, and founded in Britain, in the time of S. Peter's preaching hear. 1. WE have heard before, how among other holy labours of S. Peter in this kingdom, Ecclesias constituit: be constituted some Churches: how many in number, or which they, or any of them in particular were, it is not so easy to set down from Antiquities, all being in a manner silent of those proceed; and we may not expect to find any such Churches in that time, to carry that glory, and honour with them, to continue to succeeding Generations, How poor the Christian Churches were in th●se times. when the Church of Glastenbury builded by the Licence of King Aruiragus, and at the entreaty of the Roman Lieutenant, as Harding from others writeth, by the holy company of S. joseph, was made but of writhe wands, and so desolate within one hindered and three years only, after the first building Harding Chroic. c. 47. f. 7●. Antiq. Glascon. apud Capgrau. in S. Patricio. Et M. S. antiq. ib. Bed. Hist. Angl. Capgrau. in Catal. in S. Niniano's. Bed. hist. Angl. l. 2. cap. 14. of it, that, caepit locus esse ferarum latibulum, qui prius fuerat habitatio Sanctorum: The place which had been an habitation of Saints, began to be a Dene of wild beasts. And diverse hundreds of years after this, the first Church of stone, to remain durable, that is remembered to have been in Britain, was builded by S. Ninian, at witherne, as S. Bede and others writ: and King Edwine of Northumberland, long after S. Augustins' coming hither, was christened at York in the Church of S. Peter, the Apostle, which he had builded of wood: in Ecclesia S. Petri Apostoli, quam ipse de ligno construxit. And the days even hear in Britain were then such for Christians, that we must rather seek their places of abode, and poor Oratories among the Deserts, and obscure corners, in Cells, and Cottages, then in populous cities, and costly buildings: As our ancient Christian Poet writing of such times in Britain, thus expresseth. Sic ut erat celebris cultu numeroque Deorum, Nochamus' apud Bal. & alios. Cum jovis Imperium staret Britannia tellus: Sic ubi terrestres caelo descendit ad oras Expectata salus patribus fuit inclyta Sanctis, Qui Neptunicolum campos, & Cambrica rura, Corineasque casas, loca desolata colebant. Which our Protestants have thus translated, for us. T●●a●e● of g●●●t B●●tainel. 5. c. 4. As were the Britan's famous, for their zeal To gentile Gods, whiles such they did adore: So when the heavens to earth did truth reveal, Blessed was that Land with truth, and learning store, Whence British plains and Cambreas desert ground, ●o. Bal. l. 1. d● vit. Pontif. Roman. Bap. Mantuan. l. 1. de Fast. And Cornewals' ●rags, with glorious Saints abound. To which purpose a Protestant Bishop doth allege an other Christian Poet in this manner. Nam cum Caesarei gens sanguinolenta tyranni Praedacentur oves Christi, nullasque liceret Christigenis habitare urbes impune, ferarum Consortes facti, fines tenuere supremos Orbis: When the persecution of Nero the Tyrant grew so bloody, and destroyed the sheep of Christ, and no Christians might without punishment live in cities. They became companions of wild beasts, and inhabited the uttermost ends of the world. Therefore if out of the private houses of Christians in those times we would find any places to bear the names of public Churches, or Oratories for the Christians then converted, though never so mean, and obscure, we must seek them out of frequent and inhabited places, in the Deserts and wildernesses, whether the rage of persecution did not so easily penetrate. 2. And to find any such, after so many hundred of years, and changes of things in this kingdom, we must be content with probable Arguments, and Probahle that S. Peter's Church at westminster had some Original at this time. testimonies, as is usual in such cases, & not expect demonstrations, which cannot be given in such affairs. Among such Deserts of that time, diverse Protestant and other Antiquaries will tell us, the place of S. Peter's Church at Westminster was: Thus they writ: Thorney now Westminster was called Thorney-Iland, for that is was overgrown with Briers, and Thorns: which Thorney place was in the John Norden in Specul. Britan. pag. 4. 2. Polidor. Virgil. Angl. hist. l. 2. pag 41. Holnish. Hist. of Engl. l. 4. c. 10. pag. 25. Harris. descript. of Brit. cap. 2. pag. 140. Richard. Vit. Hist. l. 5. Io. Selden. Anaclet. cap. 6. Sulcardus apud Vit. Seld. Stowe hist. in K. Lucius. Holinsh. hist. supr. Harrison. sup. John Norden Specul. Brit. part. 1. in Middelsex pag. 42. time of King Lucius cleansed about the year 186. which Lucius is said to lay the first foundation of the great Temple of S. Peter's. Which cleansing of that place by this religious King building a Church there, and dedicating it to S. Peter, giveth no swall argument unto us, to think it had a more ancient founding, with some Relation from the beginning, to that holy Apostle; otherwise there were many fare more fit and convenient places in, or about the City of London to build so stately a Church, than a desolate, briery, and thorney Island. And the Church of S. Peter in Cornhill being dedicated to him, and the Cathedral Church, by all Antiquities, we cannot be of any other mind, but S. Peter had some former title unto that denomination. Which is rather strengthened, in that these Protestants from Antiquities testify, that Theonus Archbishop of London, in King Lucius time, who had his See at S. Peter's in Cornhill, and helped to the building thereof, preached, read, and ministered the Sacraments there, to such as made resort unto him in this Island Church. A Protestant Antiquary writeth. I have heard, that there are, or have been Records in the same Abbey (of Westminster) which declare it was a Church, before the Britan's received the faith of Christ; He meaneth the time of King Lucius. Then, if he speaketh properly, it proveth it was a Christian Church before that time. For the word Church in English, Kyrke in the Scottish languadge of the Greek Chiriache, the house of God our Lord, cannot by Christians be applied or given to the Idols or pagan Gods of the Infidels, but only to Christ, our true Lord and God. And this is confirmed by the known vision, and words of S. Peter the Apostle in that place, in the time of S. Ethelbert King of Kent, and S. Mellitus Bishop of London, which I have alleged before from many allowed Antiquities, where S. Peter said of this place and Church: By some a Christian Church at Ald●lyhit. Quem locum proprijs manibus consecravi: which place I consecrated long ago with my own hands. Which must needs, as I before have proved, be understood of his parsonal presence, and consecration of that Church, when he lived, and Harisin Theatr. l. 1. preached hear, for then only and never since, he had proprias manus: his own proper and natural hands, to execute either that, or any function with. 3. A late writer in his Manuscript History inclineth to think there was a Church founded by S. Peter the Apostle in the North parts of this Land, anciently called Aldclihit, in the old languadge of that place Peter's Clihit, as though S. Peter founded it, and it took the denomination from him, and citeth Henr. Hunting. hist. l. 1. Matth. Parker Antiq. Brit. p. 3. God win. conu. of Brit. c. 2. p. 10. S. Aug. in quad. Ep. apud Auth. supr. Henry of Huntingdon for his opinion, as is already declared. The first Protestant Archbishop of Canterbury, and an other also named such a Bishop, will help us to find an other in the I'll of Glastenburye, more ancient than that which was builded there by S. joseph of Aramathia, and his companions in the year of Christ 63. this being then fully and perfectly framed and finished before their coming thither, and so found by them absolutely perfected. And they cite for their Author S. Augustine the Apostle of England, in a certain Epistle written by him, wherein he saith, these holy men A Church at Glastenbury, before that builded by S. joseph of Arama●hia. found at their coming thither, a Church builded by no art of man, but prepared by God for man's salvation: Ecclesiam nulla hominum arte instructam, immo humanae saluti adeo paratam repererunt. Which is also recorded in the old Antiquities of Glastenbury, written upon parchiment fixed upon broad boards, which cite for the same, historiam apud S. Edmundum, & Augustinum, the history at S. Antiq. Gaston. M. S. ●abulis fixae ex ●ist. apud S. Edmundum & S. Augustinum. Edmund's and S. Augustine's. Which we must needs refer to the time of S. Peter's preaching hear, & among other miracles, to prove his doctrine by, God so miraculously provided a Church, to preach the gospel, and Minister Sacraments in, and perhaps a motive to the Pagan King, to grant licence to S. joseph, to build their poor Chapel at Glastenbury, and to endow it with possessions. Neither can we think, this Church so privileged by that King, to have been finished without allowance of S. Peter, then present in this kingdom, no Bishop being then hear, but by his Authority, or Consecration, to dedicate and hollow it. And when our Protestant Theatre writers with others have told us, that in diverse places of this kingdom even in the Court of the Roman Lieurenant, and among them, his Lady and wife, Pomponia Graecia, there were many Christians before S. josephs' coming hither, which must needs be the spiritual children of S. Peter, we may not make him so careless a Father, that standing in no worse terms, with the then king of Britain, and Roman Lieutenant, then by circunstances before it appeared he did, but he provided some Oratories, or poor Churches, either by those Prince's permission, or not contradiction, for them to exercise their sacred Christian Religion in, though the injury of so many changes and alterations of governements, in this kingdom, with persecutions, and Innovations in Religion, have buried their memories in oblivion, and left the certain knowledge and remembrance of so few unto us. And both Catholic T●●e Christian old Churches in the Il● of ●●wy●. and Protestant Historians tell us, of two Miraculous ancient Chapels in the Isle, of jewis; Boethius calleth it, Levisa, the one dedicated to S. Peter the Apostle, the other to his Disciple and Successor S. Clement; where if the fire or Holinsh. hist. of Scotland l. 4. c. 15 ●ector Boetius descript. Scot f. 14. light by mischance goth forth, it is, or was wont to be in Catholic times miraculously restored at the Altar: No man to my reading writeth, of their first founding, but their names and dedication together with the Miracle give no small argument, they had some original, in, or near those times, when S. Peter and S. Clement preached in this kingdom. THE XX. CHAPTER. WHEREIN FOR THE BETTER DECERNING of truly consecrated Bishops, so many Ecclesiastical matters depending thereupon, is showed by the Antiquities how these Bishops were hear consecrated in the Apostles time, and succeeding Ages. 1. HAVING thus set down some holy Bishops consecrated by S. Peter, with Priests, and others subordinate unto them, and places wherein they preached, practised, and professed the first Apostolic Christian doctrine, and Religion in this kingdom. Order and Method in History call upon me, next to deliver in particular, so far as our penury of Antiquities will give me leave, what Religion it was especially in points now controversed, which that glorious Apostle by himself and those his worthy Disciples taught the Christians of this our Britain, and professed in those and other Churches, and places of Christian Assemblies. But intending to reserve that labour to the end of every hundred of years, (or to some other book a part) to show the Religion of our Christian Britan's in that age in such, I will hear only speak of the Order & manner of consecrating Bishops hear in that happy time, both because I have made so late & large mention of such holy Rulers, and our Protestants of England still without example of any others, of these new Religions, retain their names and offices, as they suppose, as ever to have been from the Apostles time most necessary to rule, direct, and govern in the Church of Christ. 2. It is the common opinion of their Antiquaries, that the Britan's hear from their first receiving of the faith of Christ, in the time of the Apostles, never altered, or changed it in any one essential thing, at the least until the coming of S. Augustine hither, in the later end of the sixth hundred year of Christ. Then much more must we affirm, by these men, that the essential things in the consecration of true and lawful Bishops, upon which all other depended were never changed, otherwise the change and alteration in these unchangeable and unalterable affairs had been contrary to these men's assertions too great and intolerable. Then we read in a very old Manuscript, Capgrave & to follow two Protestant Bishops with many others that Io. Bal. l. de Scrip. Cent. 1. in Asaph. Godwin Catal. of Bishops in cod. Asaph. Pits. l. de vir. Illustr. in eod. S. Asaph in vit. S. Kenteg. M. S. Antiq. in eodem. Io. Capgrau. in S. Kentegerno Episcop. & Confess. S. Asaph did write the life of S. Kentegern and died above a thousand years since, that when S. Kentegern vas consecrated Bishop almost, by these Authors, 1200. years ago: Mos in Britannia inoluerat, in consecratione Pontificum tantummodo capita eorum Sacri Chrismatis infusione perungere, cum inuocatione Sancti Spiritus, & benedictione, & manus impositione. Insulani enim quasi extra orbem positi emergentibus Paganorum infestationibus Canonum erant ignari: Ecclesiastica ideo censura ipsis condescendens excusationem illorum admittit in hac parte: A custom was grown of long time in Britain in the consecration of Bishops, to anoint their heads with infusion of holy Chrism, with invocation of the holy ghost, and benediction, and imposition of hands. For the Islanders being as it were placed out of the world, by often Infestations of Pagans were ignorant of the Canons. And therefore the Ecclesiastical Censure condescending unto them, admitteth their excuse in this point. And immediately before this manner of consecrating Bishops is called Mos Britannorum & Scotorum: The custom or manner of the Britan's and Scots in consecrating Bishops, and the same is there proved of the Christians in Ireland in those times: For the same Antiquities testify, that there was a Bishop sent for out of Ireland to be present and a Consecratour of S. Kentegern after that manner, accito de Hibernia uno Episcopo more Britonum & Scotorum in Episcopum ipsum consecrari fecerunt. 3. We are also taught by a Protestant Bishop, that S. Asaph who writ the Io. Capgrau. M. S. & S. Asaph supr. in S. Kentegerno. life of S. Kentegern, and succeeded him in his Episcopal See in Wales and by his sanctity gave that denomination unto it, was consecrated Bishop by holy unction: unctionem recepit: And there speaketh as though it was the essential ceremony of that holy Order, ascribing there no other thing essential unto it, but authoritatem & unctionem; authority, and inunction, so that Authority joh. Bal. lib. de Scriptor. cent. 1. in Asaph fol. 34. being the same with jurisdiction, he maketh the Sacrament only or chiefly to consist in Anointing with holy Chrism. And though these testimonies that this Order or manner of consecrating Bishops was a general custom with the Britan's, Scots, and Irish people, when S. Kentegern was made Bishop, which was long before the death of S. Patrick the Pope's Legate in these Countries, and before any notice taken of the Canons of holy Counsels in this matter, do sufficiently prove this ordering of Bishops with holy Chrism was essential, and from the time of the Apostles; yet if we will follow the opinion of the Protestant Archbishop Whitgift, M. Fox, M. Barnes and joh. Witg. Answer to the Admonit. p. 65. sect. 4. & p. 66. sect. 1. Foxeto. 1. pag. 12. Rob. Barnes in vit. Pontif. in Anacleto. S. Anacletus Epi. ad Galliae. Episc. tom. 1. Concil. other English Protestant writers, testifying S. Anacletus that was made Priest by S. Peter the Apostle, and after succeeded in the See of Rome, to be Author of the Epistles extant in his name, it maketh this matter out of Question: For answering the petition of the Bishops of France desirous to be instructed by him in this matter, thus he writeth: a beato Petro Principe Apostolorum sumus instructi, a quo & Presbyter sum ordinatus, scribere vobis sicut petistis, non denegabimus. Ordinationes Episcoporum, authoritate Apostolica, ab omnibus qui in eadem fuerint Provincia, Episcopis sunt celebrandae. Qui simul convenientes, scrutinium diligenter agant, ieiuniumque in omnibus celebrent precibus, & manus cum sanct is Euangelys, quae praedicaturi sunt, imponentes, Dominica die bora tertia orantes, sacraque vnctione, exemplo Prophetarum, & Regum, capita eorum more Apostolorum, & Moysis, ungentes, quia omnis sanctificatio constat in Spiritu sancto, cuius virtus invisibilis Sancto Chrismate est permixta, & hoc ritu solemnem celebrent ordinationem: As we were instructed by S. Peter, Prince of the Apostles, by whom also I was made Priest, we will not deny to write unto you, as you have requested. Ordinations of Bishops by Apostolic authority, are to be celebrated by all the Bishops that are in the same Province. Who assembling together, let them diligently make scrutiny, and let them celebrate fasting with all prayers, and imposing their hands ●ith the holy ghospels which they are to preach, praying upon our Lord's day at the third hour, and with holy unctio by example of Prophets, and Kings, anointing their heads, according to the manner of the Apostles and Moses, because all sanctification consisteth in the holy ghost, whose invisible virtue is mixed in holy Chrism, and by this Rite let them celebrate solemn ordination. Where we learn of an eye witness, and Anditor and Disciple of S. Peter, so authentically witnessing it, that the other Apostles and S. Peter did not only use his holy anointing of those Bishops they consecrated, but in this external ceremony the virtue and grace of that Sacrament was given. 4. To give further confirmation to this Antiquity, and invincibly prove that this manner of consecrating Bishops with holy unction, must needs descend from the Apostles, it was the general custom in all parts of the world, Asia, Africa, and Europe, both in the Greek and Latin Church, in the first unspotted days of Christianity. For Asia, and the Greek Church Marcus Marc. Anton. de Dom. l. 2. c. 2. p. 187. Antonius de Dominis when he was a writer for Protestants, and by their warrant in England writeth plainly: Areopagitas Dyonisio tributum opusculum unctionem ponit expressè: the work ascribed to Dionysius the Areopagite doth expressly put unction in consecrating a Bishop. And proveth directly out of S. Gregory Nazianz. orat. 20. de laudib. S. Basilij. & orat. 5. ad Pat. & Basil. Naziancen, that both S. Basile and he also were consecrated Bishops with this holy Ceremony: me Pontificem ungis. For Africa he citeth diverse Counsels. And for Europe and the Latin Church he allegeth the Epistle of S. Anacletus before cited: addit unctionem capitis Anacletus, quae est antiquissima. I rather cite these Protestants for these, than the ancient Catholic Authors themselves, known to all learned men, that no Protestant may stand in doubt of the verity of the Antiquities. 5. And to speak a little more of the Latin Church in which England is, S. Gregory saith plainly, that the anointing of Bishops is a Sacrament, and so cannot be omitted: Qui cum in culmine ponitur, Sacramenta suscipit unctionis. Gregor. in c. 4. 1. Reg. Quia vero ipsa unctio Sacramentum est, is qui promovetur, bene foris ungitur, si intus virtute Sacramenti roboretur: he (a Bishop) that is placed in the top, receiveth the Sacrament of unction. Because that unction is the Sacrament, he which is promoted, is well anointed out wardly, if inwardly he is strenghtned by the virtue of the Sacrament. The learned Fathers S. Isidor, Amalarius, Fortunatus, at Trevers S. Isidor. lib. 2. de Eccles. office c. 25. Stephan. adverse. tractat. de Sacrament. Altar. S. Iuo serm. de reb. Eccl. the signific. Indumentorum Bed. l. 3. detabernaculo & vasis eius. Et apud Amalar. supr. Protest. Book of Articles of Religion. art. 25. in Germany Stephanus Adnensis a Bishop, and S. Iuo in France testify the same, that a Bishop is consecrated chiefly with this holy ceremony of unction. So doth S. Bede in England, saying: Indutus sacris vestibus Pontifex, mox oleo unctionis perfunditur, ut per gratiam Spiritus Sancti consecratio perficiatur: The Bishop attired with sacred vestments is presently perfused with oil of unction, that consecration may be perfected by grace of the holy Ghost. Where we see all, which the Religion of English Protestants in their public Articles thereof, requireth to a Sacrament, an external sign, instituted by Christ, giving grace and internal grace performed in this holy unction. And all the ancient Christians of this kingdom, Britan's, and Saxons before they were united in other things in the time of S. Theodor Archbishop of Canterbury ever agreed in this, as before is manifest in the Britan's their old custom, and Saxons receiving the faith from S. Gregory, who held this holy unction to be a Sacrament. And we read in the life of S. Cedda our holy Bishop, who coming Io. Capgrau. in S. Cedda. to Canterbury to be consecrated, S. Deusdedi● being dead before his coming thither, and Wina being then the only Bishop a live among the Saxons Bishop of the west Saxons Canonically ordered, he joined with two British Bishops which differed from the Church of Rome, in the observation of Easter, and they three consecrated S. Cedda Bishop: assumptis in so●ietatem ordinationis duobus de Britonum gente Episcopis, qui Dominicum Paschae di●m secùs morem Canonicum, à quartadecima usque ad vigesimam lunam celebrabant. Where we see, agreed by all parties though at difference in some other things, that this sacred Rite of holy unction, was the chief essential, and material ceremony in consecrating Bishops, and they which obtained it in their consecration, though wanting other ceremonies of that holy Sacrament, were ever esteemed, and honoured for true, and lawful Bishops, and otherwise of such as want it, the case of all Protestants at this time, which have by this means deprived themselves, of all true Bishops, Priests, and other Clergy men depending upon true Bishops: and so have none but mere lay men in their profession, and consequently no Church of Christ by their own confessions. But I shall more fully entreat these things hereafter; when I shall both demonstrate that S. Peter, and all the Apostles where Massing sacrificing Priests, and neither did, nor could consecrate any others than such. THE XXI. CHAPTER. OF THE COMING OF S. JOSEPH OF ARAmathia, who buried Christ, into this our Britain: And how it is made doubtful, or denied by many writers, but without either reason or Authority. 1. ABOUT this time, when S. Peter and his holy Disciples, were thus happily planting the faith of Christ, and founding his Church in Britain, it is the common opinion, (which I will follow hereafter) that S. joseph of Aramathia, (who as the Gospel testifieth, buried our blessed Saviour) came hither, in, or about the 63. year of his Incarnation: and for the great Honour of this kingdom, was with his Religious company the first Founder of Monastical life in this Nation; But before we divers make the coming of S. joseph into Britain doubtful: others wholly deny it. can give him quiet possession hear by his presence, life, death, and burial, to be made partakers of so great happiness, as they brought unto us: we find, as in S. Peter before, many impediments, and hindrances of such benefit to this kingdom; for some make his coming hither doubtful, others affirm he was not hear at all. The writer of the ancient Roman martyrologue seemeth to think, he died at Jerusalem, for in his Festivitie, which he maketh the 17 day of March, so he affirmeth: Mart. 17. Hierosolymis S. joseph ab Aramathia, Martyrol. Rom. 17. Martij. nobilis decurionis, Discipuli Domini, qui eius corpus de cruce depositum in monumento novo sepelivit. Philippus Bergomensis followeth the same opinion that he lived and died in Iury. And Cardinal Baronius though in his Annals Philipp. Berg. hist. l. 8. f. 104. in an. D. 34. Baron. Annal. tom. 1. an. 35. Baron. in annot. in Martyrolog. Rom. 17. Ma●t. Author of the Book 3. Conu. part. 1. c. 1. p. 24. n. 25. he citeth a Manuscript History in the Vatican, for his coming into, and dying in Britain, yet in his Annotations upon the Roman Martyrolog, he inclineth to that which I have cited from thence, that he died in Jerusalem. The Author of the Three Conversions of England, speaking of S. josephs' coming hither, saith: albeit I find no very certain, ●r ancient writer to affirm it, yet because our later Historiographers for two hundred years or more do hold it to have come down by Tradition, I do not mean to dispute the matter hear. 2. Others there be who although they agree with the common opinion, and consent to the received truth, that S. joseph came hither, lived, and died hear, together with diverse of his religeous companions, yet they assign such a time, for this his coming into this land, that it cannot be reconciled to the true reasons of Antiquities in this point, and so they weaken thereby the credit of the true History. John Funccius a Protestant writer seemeth utterly to deny his coming hither at all, soothingly saying th●se things Io. Funct. lib. 6. Comm. in suam chronolog. ad an. 178. which the writers of Britain deliver of joseph of Aram●hia, who 〈◊〉 the ●●lp of Nicodem●s, buried the body of Christ, how with many others be ca●● to that 〈◊〉 and there first sowed the Gospel of Christ, and the rest, I leave them to the 〈◊〉 to be believed: Quae de Iosepho de Aramathia, qui Christi 〈…〉 Nicodemo, sepalchro mandaverit, tradunt Britanniae Scriptores quomodo ad 〈◊〉 cum multis alijs venerit, ac Euangelion Christi primus ibidem seminaverit, ac reliq●● Britonibus credenda relinquo. By which words if he meaneth that S. joseph was never hear at all, I shall plainly confute him with the rest hereafter; but if he intendeth only, that S. joseph was not the first as his words be, Euangelion Christi primus ibidem seminaverit, that preached hear, it hindereth nothing at all, for I have proved S. Peter, and his Disciples to have well deserved that preeminency; which perhaps this Protestant was willing virtually to grant, naming no others, when in the immediate next words he addeth: Quamuis non dubito, quin multis annis ante, Christi fides in Britannia fuerit culta, Funct. supr. quam Lucius Rex ad eam pervenerit: although I do not doubt but the faith of Christ was reverencedin Britain many years before King Lucius received it. But although these Exceptions against S. joseph do carry a greater countenance of authority and credit, than any were made against S. Peter, as I have invincibly freed this holy Apostle from the least suspicion therein, so I will now This error confuted, with the occasion thereof. deliver S. joseph, and set him and his holy companions in the same state of liberty. 3. And concerning the strongest objections from the Roman martyrologue, and Bergomensis, they only take notice of his first Conversation in Christianity, as they found it in the Gospel, and so they go no further than it doth, only speaking of him in jury and Jerusalem. Besides, if we should expound them, as Keepers of S. joseph out of Britain, they are at variance with themselves, for the Roman Martirologe keepeth his festivity upon the 17. day of March, and Philip of Bergon saith: cum ob eximias eius virtutes Sanctus habitus sit, eius Festum 13. calendas Augusti celebratur: when for his excellent virtues he is accounted a Saint, his Feast is celebrated the 13. of the Calends of August, the twenteth day of july. And whereas it is most certain S. Antiquit. Glaston. & alij. joseph was present at the Transmigration of the blessed virgin Mary, and lived many years after, Bergomensis setteth down his death in the 34. of Christ, soon after his Ascension: And the writer of the martyrologue taking no other notice of him, then from the Gospel setteth down no time of his death, or other Act of his life at all, not having read any History entreating of him, after his coming from jury, nor after the burial of our Saviour, and so no marvel if he was ignorant of the obscure and Eremitical life, and death of a Saint though otherwise so glorious, thus living and dying in so remote an Island, formerly accounted an other world. For to omit hundreds, or thousand rather, of holy Saints of other Nations, which the Author of that martyrologue remembreth not, things memorable confused and concealed with utter oblivion by the Persecutions then, he speaketh not one word of any one Saint of this kingdom in that first age, and hundred years, though some of them are honoured in holy Scripture by S. Paul as S. Eubulus, and Claudia, and others, renowned Bishops made public mirrors and spectacles of the than Christian world, as S. Mansuetus, Beatus he whom some call Achates and others. So many and credible ancient Antiquities of this Nation, which besides the certain Tradition of that verity, I shall presently bring for the true History of S. josephs' living, and dying hear, will evidenrly declare, how little or unfortunate their searches had been in our Antiquities, that could find no very certain or ancient writer to affirm it: for I do not doubt but I shall produce as many such for this matter, as we have for many most certain Relations, of so great Antiquity concerning this kingdom, and for such acknowledged generally, both by Catholic and Protestant writers. THE XXII. CHAPTER. WHEREIN IS PROVED BY ALL KIND of testimonies, and authorities, that for certain, S. joseph of Aramathia, with diverse other holy Associates, came into, preached, lived, died, and was buried in Britain, at the place now called Glastenhury in Summerset shire. 1. THE most credible, faithful, and undoubted human testimonies, which we can have, or desire in such things of Antiquity, to try their truth, were ever accounted those which be given, and warranted by the public Charters, and Instruments of our Kings, to which commonly all subjects of understanding, and quality give some assent, or approbation, and in matters concerning Antiq. Glast. M. S. Et Capgrau. in S. joseph. Park. Antiq. Brit. p. 3. Godwin Conu. of Brit. p. 9 Stow hist. in Aruiragus. Camden in Belg. Io. Leland in asser. Arthur. Bal. l. de Script. cent. in joseph ab Aram. Antiquit. Glast. M. S. tabulis affixae. vetust. Guliel. Malm. l. de antiq. Glastoniae M. S. Io. Bal. l. de Script. cent. 2. f. 81. in G●●elu. Malmesburien. joh. Leland. l. de assert. Arthur. f. 12. Stowe and Howes histor. in Romans. Agric. Godwin Conu. of Brit. Theatre of Brit. l. 6. the community, such as freedom, privilege, and exemption in matters of a different Religion, and conversation, from other subjects are, must needs take notice, and knowledge of them, the privileged & exempted parsons, or their chiefest, and places, their names, nature, and condition. And yet the best and most ancient Antiquities we have of that, and which Catholics receive and allow for true in this point do assuer us, that the Pagan which then lived and reigned hear, did expressly testify and approve this History of S. joseph by his public Instrument of Immunity in such manner, diverse of these Antiquities name that King, saying it was Aruiragus, and affirm the same of the two next succeeding Kings, Marius, and Coillus: others as the most ancient Manuscript Antiquity written in great leaves of parchment fixed upon broad boards, and formerly belonging to the Monastery of Glastenbury, and William the Monk of Malmesbury, who as a Protestant Bishop writeth, was an old man in the year of Christ 1130. in his Manuscript History de antiquitate Glastoniae: of the antiquity of Glastenbury, (both which I have seen) punctually set down the same History, but do not express the names of the Pagan King, and Kings which gave this public liberty and protection to S. joseph of Aramathia, whose name they plainly set down, but only say, it was the Pagan King which then reigned, and two other Pagan Kings after him. 2. The same irreprovable certainty of this verity was continually afterward warranted by other Kings, in the same Order by their public Charters, and testimonials of the same truth: among whom King Henry the second in his letters Patents is witness, that his Antecessours' Kings hear, william and william, Henry, Edgar, Edmund, Elfred, Bringwalthius, Henthwine, Baldred, Inas, Arthure, Cynred Christians, and Kennewalla a Pagan, had in the same manner by their public Charters given testimony unto it: all which (he there protesteth) he had caused diligently to be sought forth, presented and read before him. Quorum privilegia & Chartas feci diligenter inquiri, & coram me presentary & legi: and that the venerable authority of the Ancients did prove the Church so privileged, was so builded by them, which were the very Disciples themselves of Christ our Lord: ab ipsis Discipulis Domini aedificatam fuisse, venerabilis habet antiquorum authoritas. Of which holy company all Antiquities bring Evidence, that S. joseph of Aramathia was the chief, and principal. To which the name of the place called by the first chiefest builder, as is usual in such things, beareth the name now even in the Ruyns thereof, as it ever did when it flourished most, S. josephs' Chapel. Because principally builded by him, and not for that is was dedicated to him, for all Antiquities plainly acknowledge it was from the first building dedicated to the blessed Virgin Mary. To this the holy body of S. joseph buried there with the an ancient Inscription in Brass upon his Tomb, testifying that Saint josephs' body was interred there, was a William Harison descript. of Brit. p. 23. witness without exception, so long, until the new Religion defaced it, with so many holy and memorable Antiquities. And as I have been credibly informed, it was after presented and given to judge wamslowe, when he was judge of that circuit. The styled holy most miraculous tree, still growing in the place of his, or some of his companions first resting there, doth every Christmas time preach even to this day the truth of this, and Christian Religion, in so wonderful and supernatural manner, that no jew, Mahometan, or Pagan can deny them. The Charter of King Henry the second which testifieth that so many Kings had taken public notice of this matter, is, or lately was extant, for John Leland writing of this History, saith: ipsa Henricianae donationis verba, ex Archetypo subscribam. I will set down the words of King Henry his grant joh. Leland assert. Arthurij fol. 12. out of his original writing itself. Therefore he had seen it. And Master Stowe making relation, from this Charter of King Henry the second, how all those Kings before remembered, and many other Christian Kings beside, had publicly confirmed this truth, he addeth: all which so to be, the foresaid King Henry Stowe history the Romans in Agricola. Theatre of great Brit. lib. 6. cap. 9 Godwin Conu. of Brit. p. 10. Theatre sup. l. 6. John Harding Chronicle fol. 60. c. 47. Act. SS. Damia. & Fugat. apud Capgr. in Catal. Leland. in Asser. Arthur. Theat. of Brit. l. 6. Epist. S. Patric. apud Capgr. sup. & alios. Godwin Conu. of Brit. p. 10. Gaufrid. Abbas Burton. M. S. hist. de vit. S. Moduenae Virg. c. 2. 4. etc. Nenius apud Harding Chron. fol. 41. c. 48. Melkin. apud Capg. in S. joseph & in Antiq. Glaston. Baleus l. de Scri. cent. 1. in Melkino. Matth. Parker in antiq. Brit. sup. Godwin Conu. p. 10. Io. Anglic. Fox to 1. Mon. Theatre of great Brit. l. 6. c. 9 §. 2. David Powel in Annot. in hist. Cambr. p. 12. 13. Godwin Conu. of Brit. p. 11. joh. Capgrau. in Catalogue. in S. Patri. the Ancient inscription in Brass. Apud Capgrau. in S. joseph. M. S. Vatican. apud Baron. to. 1. Theat. of Brit. l. 6. Godw. Conu. of Brit. Philip. Pantal. Chron. ad an. 70. & 75. Andre Chesne hist. d'Angletere, Escosse & Hiber. Matth. Parker. Antiq. Brit. Bal. cent. 1. in joseph Godwin Conu. Mont. Infra. Camden in Belg. Stowe & Howes Hist. powel annot. in hist. Brit. Drayton in Poly. olb. Seld. Illustr. established by his Charter: which Charter myself have seen and read. 3. The Protestant Theatre writers writ in like manner, and a Protestant Bishop writing in the year 1615. of this matter, plainly writeth: The Charters are extant of King Henry the second. And the same Protestants late Theatre telleth us the like of the Charter of King Edward the third, to the same effect: one exemplified under the seal of King Edward the third is to be seen at this day: wherein Relation is made of all those Charters and Testimonies I have before remembered. John Harding writing of the coming of S. joseph hither, and the extraordinary favour which King Aruiragus publicly showed unto him, and his Associates, saith it was, at the entreaty of Vespasian the Roman Lieutenant unto Aruiragus, and his Queen. We have further witnesses hear of the Acts of the Legates of Pope and Saint Eleutherius, in the second hundred year alleged by S. Patrick, whether the first sent by S. Celestine Pope then of Rome as his Epistle testifieth, or the second as a Protestant Bishop rather supposeth, I do not hear contend, for this second also was a glorious Saint as Gaufride Abbot of Burton in his Manuscript History writeth, ● sent by Pope Leo into Ireland, the tenth in number from the first S. Patrick. we have or had also Nenius in his History in the British tongue testifing the same, except John Harding doth deceive us. We have the Epistle of that S. Patrick; which lived long and died at Glastenburye, where S. joseph also lived and died, and was buried, to the same purpose. We have Melkinus who wrote above a thousand years since, witnessing the same, and that he was buried under a marble stone at Glastenbury. In Aualonia joseph ab Aramathia dictus somnum sub marmore caepit diuturnum. And except two Protestant Bishops, Parker and Godwyne, and as they say joannes Anglicus long since deceive us, S. Augustine our Apostle in an Epistle which he wrote to S. Gregory giveth like testimony. John Fox, the Theatre writers, David powel, with sum others allege the same from Gildas in his book of the victory of Aurelus Ambrose. There is, as a Protestant Bishop writeth, and John Capgrave citeth the same History, an ancient Inscription in Brass formerly fixed upon a pillar in S. josephs' Chapel at Glastenbury, and now, or lately in the custody of M. Thomas Hewes Esquire in Wells, but three miles distant thence, expressly proving, that S. joseph of Aramathia, with eleven other holy men, he being the chiefest, came hither in the thirtieth year after the Passion of Christ: Anno post passionem domini 30. duodecim sancti, ex quibus Ioseph ab Aramathia primus erat, huc venerunt. And it is contained in the same Antiquit●●▪ that Saint David in his time offered a Saphire of inestimable value upon the Altar there: cuius altare inaestimabili Sapphiro insignivit; And set a pillar for a during mark, between the Chapel which S. joseph had builded, and other later additions unto it, perpetually to know it by: with the perfect breadth, and length thereof. 4. We have the ancient Poet to assuer us that S. joseph was the principal of the twelve holy men coming to Aualonia. Intrat Aualoniam duodena caterua virorum, Flos Aramathiae joseph est primus eorum. We have foreign testimonies hereof, both Catholics and Protestants, the Manuscript history in the Vatican Library at Rome, cited by Baronius, our Theatre writers, and others: Philip Pantaleon a German Protestant telling us that joseph of Aramathia with his fellows preached the Gospel in Britain: josephus de Aramathia in Britannia cum socijs suis Euangelium praedicavit. So for France hath Andrew Chesne in his French History of England, Scotland and Irelend with others, at home we have a general consent of Historians, catholics, or Protestants, in this matter, namely among Protestants, their Protestant Bishops Parker their Archbishop, Bale, Godwine and Montague, of others Camden, Stowe, Howes, powel, Selden, Drayton, and others. Among these, Doctor Montague Protestant Bishop of Welles with in three miles of the place where S. joseph died, and was buried, and so taking the best knowledge thereof he could, to present a Queen withal in his Panegiricall entertainment of the late Queen Anne producing four parsons to represent S. Peter, S. Paul, S. Andrew Apostles and S. joseph of Aramathia, bringeth forth the Representor of S. joseph thus to speak unto her. I am the Herald of these Saints Peter, Paul, and Andrew, sent hither by them full fifteen hundred and forty years ago, to bring the waters of life into this Isle of Britain. In this Isle I made choice of an Isle, the Island of Aualon, near adjoining to this place, where after I had planted and watered, and God had given an happy increase, I rested from my labours, and my body lay buried in a grave of honour, hoping verily that since I had that honour, to entomb that blessed body, no body would have done themselves that dishonour, as to have violated my sepulchre. But God wots, ruinated it is, and with it the goodliest Monastery that ever eye in any Island did behold. And after confirmeth his narration with these miraculous Arguments, presenting two boughs unto her: Saint Peter open the gates with your keys. Saint Paul defend with your sword. Saint Andrew bless with your Cross. All of you pray the God of heaven to give her Majesty long life, happy health; glorious days, blessed posterity, and all prosperity. As for me that have been spoilt of all, I have nothing left me, but these boughs; the one a Branch of that Thorn, that in memory of my blessed Master ever buddeth one the day that he was borne. The other in memory of his Martyrs, which one the longest day gins to live, one which they began to dye. THE XXIII. CHAPTER. EXAMINING WHO SENT S. JOSEPH HITHER, and evidently proving that he was not sent into Britain by S. Philip the Apostle from our neighbouring Gallia or France: confuting all pretended arguments, and authorities to that purpose. 1. BEING thus perfectly instructed in the truth of S. joseph of Aramathia and his Associates being hear: It followeth next in Order, to be truly informed, from whom, whence, and when he came hither. The opinion of many Protestants is, that he was sent hither out of this Gallia, or France next adjacent unto us by Saint Philip the Apostle, then preaching there. But as I have not allowed this sentence before, so I must now utterly disable it to be received for true. Which cannot better be performed then by first examining and improving the reasons one which it is grounded, and then set down what is most probable to be followed in this Question. Some Protestants, as Fox, David powel, Sir Francis Hastings, and the Theatre writers would Fox to. 1. David powel annot. in hist. Cambr. p. 12 13. Fran. Hastings etc. have their Readers believe, that S. Gildas held this opinion that S. joseph was sent to the Britan's out of this next Gallia by S. Philip the Apostle. But when we come to find this testimony in Gildas, we can find no such Gildas to prove it by: for the true History of Gildas which is de Excidio & Conquestu Britanniae, from which diverse of these men allege it, hath no such thing either Gildas pretended by some to say, that S. joseph was sent out of France into Britain by S. Philip the Apostle, hath no such thing. in the printed book published by the Protestants or Polidor Virgil, neither in any Manuscript copy which I can find, or is cited for this matter. Master Fox writeth thus: Gildas in his History affirmeth plainly that Britain received the Gospel in the time of Tiberius the Emperor: and that joseph of Aramathia was sent by Philip the Apostle from France to Britain. Gild. lib. de victoria Aurel. Ambrosij. Master Hastings followeth Fox as his Master word by word, only he citing Gildas doth not allege that book. And that Fox Act. and Monum. to. 1. p. 96. which they cite from Gildas of Britain receiving the faith in the time of Tiberius, overthroweth the credit of this allegation, for they cite both that and Saint josephs' sending hither out of France by S. Philip the Apostle from one and the same Gildas, and place, in him. And yet that Relation of Britain receiving the faith in the days of Tiberius, is in Gildas de Excidio Britanniae, and only in that and no other ancient Author, any Gildas or other for any thing I can find in Antiquity, or justified or justifiable by any later writer. For besides the true acknowledged Gildas, of whom I have spoken before, called the wise: cognomento sapiens, we find but two others mentioned in our Histories, one of them lived at Rome and died as a Protestant Bishop testifieth in the year of Christ's Incarnation 74. vitae complevit cursum anno ab incarnato Dei verbo 74. And for any thing we read was no Christian, neither wrote any such thing, and dying diverse hundreds of years before joh. Bel. l. de Script. cent. 1. in Gilda Cambrio f. 15. Aurelius Ambrose was borne, could by no possibility be Author of the book entitled, de victoria Aurelij Ambrosij: of the victory of Aurelius Ambrose, from which this pretended testimony is alleged. The other Gildas commonly named Albanius could not be Author of this pretended Antiquity of S. Philip's sending S. joseph to this Nation: for though I acknowledge, with the British History, Ponticus Virunnius, Bale, Pits, and others that this Gildas wrote a book of that Title, and subject, yet it could not be this which is here produced: for as both the British History and Virunnius witness, the names and Acts of the Roman Legates Damianus and Phugatianus with there Associates Galfrid. Monu. hist. Reg. Brit. l. 4. cap. vlt. Ponticus Virunn. Brit. hist. l. 4. in fine. were set down by Gildas in that book: eorum nomina & actus īn libro reperiuntur, quem Gildas de victoria Aurelij Ambrosij inscripsit. And yet these being so memorable things for our Ecclesiastical History, not any one of these Protestants which cite the pretended Gildas before, though all of them writing of purpose of such matters, doth make the least memory of them, which they would not have so grossly omitted, if they had seen the true Gildas which was written in that time. 2. Again Doctor powel a Protestant, Citer of this new found Gildas, Saith from thence, that joseph of Aramathia came into this Island about the year of Christ 53. Which differeth ten years from the received Histories of the time of his coming hither: and it is as much at variance with itself, as it is cited by other Protestants, for John Fox saith: some other allege out of Gildas Fox l. 1. de victoria Aurelij Ambrosij, that joseph of Aramathia was sent by Philip the Apostle from France to Britain about the year of our Lord 63. Where we see evident contradiction in the pretended Author, and citers of him. And in an other place this Protestant quite discrediteth this citation, testifying that it was one and the same Gildas, which wrote of Britain receiving the faith in the Fox l. 2. p. 106. time of Tiberius, which was Gildas Sapiens, and that wrote of S. joseph sent into Britain out of France by S. Philip, which as before, he never mentioneth. An other Protestant more disableth this citation making the difference of the time greater in this manner: George Maior writeth in a preface that immediately Stow hist. in Agricola. after Crists' Resurrection, under Claudius the Emperor the light of the Gospel was kindled in Britain by joseph of Aramathia, that buried the body of Christ. Polidor Virgil whom some protestants, though untruely, cite for S. Philip's Bal. cent. 1. l. de Scriptor. f. 14. in joseph Arimath. Polydor. Virgil. l. 2. hist. Angl. p. 37. Polydor. Virgil. supr. l. 1. p. 16. sending S. joseph hither, out of France hath no such thing, but maketh the means of his coming hither doubtful, whether by chance or of purpose; siue cas●, sive consilio in Britanniam venit, and named the deviser of this Gildas, the most impudent knave, that ever lived: Sane is nebulo longè post homines natos impudentissimus. Whereupon the best Protestant Antiquaries, Bale, Camden, Parker, Stowe, Godwine, and others quite forsake that pretended authority never vouchsafing to allege it, and the citers of it, by the contradictions there, have sufficiently reproved it, diverse of them rather inclining to think, as I shall entreat hereafter; that S. Philip the Apostle was never in this next France, to send S. joseph from thence into Britain. And no man of any indifferent judgement will think, but if the true Gildas had written any such thing, the most diligent Collectors of the Antiquities of Glastenbury; who gathered so many and of fare meanner credit, and Antiquity, than the true Gildas was, would for the honour of that house, in one place or other have remembered it, which none of them, nor any other, old or new credible writer hath done. 3. Therefore seeing their hope from Gildas hath thus failed them, let us consider, what other Authority they find to rely upon. A Protestant Bishop writeth thus of S. joseph: Hunc Philippus Apostolus cum non paruo comitatu a Bal. l. de Script. cent. 1. in joseph Aram. f. 14. Gallijs in Britanniam misit, nostrae salutis anno 63. ut post Capgravium & Scropum aliosque Scriptores Anglicos, testis est locuples Polydorus Virgilius Anglicae Historiae libro secundo: Philip the Apostle sent joseph with no small company, out of France into Britain, in the year of Christ 63. as after Capgrave and Scroop and other English writers, Polydore Virgil is a sufficient witness in the second book of his English history. Where we see only three particularly named. Capgrave the chiefest, whom Scroop seemeth to follow and Polydor Virgil. This laste as I Polyd. Vir. hist. l. 2. p. 37. 41. 89. have cited before hath no such thing in any place, where he speaketh of S. joseph, never so much as naming S. Philip the Apostle in this matter. Capgrave reciteth such an opinion in the life of S. joseph out of Freculphus, who, as hereafter, hath no such thing at all, and in the life of S. Patrick written after that of S. joseph maketh the like narration of some, which think that S. Io. Capgrau. in Catal. in S. joseph & in S. Patricio. Io. Bal. de Script. cent. 5. f. 201. 202. in Io. Capgrau. Godwin. Conu. Philip sent S. joseph hither, but he brandeth it, with this blemish: si Veritatem sapiat, lectoris arbitrio relinquo. Which whether it tasteth of truth, I leeve to the judgement of the Reader. Which is fare from approving it for a true History: And by our Protestant Bishops, who though they acknowledge Capgrave for a very learned Author, make him credulous enough in such things, it utterly discrediteth that report: for when he had written all, which he thought credible of the matter, he then handled, he immediately addeth: Quae inferiùs digesta sunt, si veritatem sapiant, lectoris arbitrio relinquo. The things which follow I leave to the Reader to judge of their taste of truth. And among these, the first and chiefest of all is this, of S. Philip the Apostle his coming into France, and from thence sending S. joseph hither into Britain. So that we evidently see, all authorities hitherto alleged by these Protestants, are rather against, then for, them in this business. 4. Their laste and principal whereupon they now rely herein, is a pretended testimony of Freculphus the ancient learned Bishop of Lexovium. The first Protestant Arch bishop of Canterbury citing for his only Author Freculphus l. 2. cap. 4. saith: Philippus Apostolus qui in Galliam venit, & Euangelij Matth. Parker Antiq. Brit. p. 3. praedicatione plures ad fidem vertit, cum de Britannia modico freto separata Insula accepisset, a qua Druidum superstitio manabat in Galliam, delegit ex suorum sociorum numero duodecim; quibus josephum Aramathiensem, qui dominum Christum sepulchro condidit, praefecit: Philip the Apostle which came into France, or Gallia, and by preaching the Gospel converted many to the faith, when he understood of Britain, an Island separated from thence by a narrow sea, from which the superstition of the Druids did flow into France, he did choose twelve out of the number of his fellows, among whom he ordained for Ruler, joseph of Aramathia that buried Christ. Another writeth in this manner: William of Malmesbury in his book of the Antiquities Stowe History Romans p. 37. of Glastenbury allegeth Freculphus, to write in his second book, and fourth Chapter as followeth: Philip the Apostle preaching the word of God in Gaul, now called France, chose out twelve amongst his Disciples, whom he sent into Britain, to preach the word of life, and upon every one of them, he most devoutly stretched out his right hand, over these he appointed for chief his dear friend joseph of Aramathia, that buried our Lord. An other Protestant Bishop plainly saith: the occasion Godwin Conu. of Brit. p. 9 c. 2. Chronicil. c. 4. of josephs' coming hither, Freculphus Bishop of Lexovia that flourished an. 840. reporteth to be this. That when Philip the Apostle, or as some think rather the Evangelist, for their Actions are much confounded in Histories, preaching Christ in France, had much to Do with the druids, who had their beginning, and chief Doctors in Britain: and understanding that this our Island was separated from France by a small cut of a few hour's sail, he thought good to send over hither 12. Preachers the chief where of was joseph aforesaid. Thus perhaps other Protestants do write, and might be cited in the same sense, but these be too many, except their allegations were more free from falsehood; for first although William of Malmesbury in his Manuscript of the Antiquities of Glastenbury seemeth to allege Freculphus, for S. Philip's sending S. joseph hither out of France, or Gallia; yet of the rest, which these Protestants father upon him, about the Druids and all other circumstances set down before, he writeth not one word, never mentioning any such thing at all, his words be these: Freculphus testatur libro 2. cap. 4. quod Philippus praedicans Euangelium in Gallia, duodecim Guliel. Malm. l. de antiq. Glast. M. S. ex suis Discipulis elegit, quos misit in Britanniam ad praedicandum verbum vitae, & super singulos manum dexteram devotissimè extendit, high autem praefecit amicum suum Ioseph ab Aramathia, qui dominum sepelivit. Venerunt his in Britanniam anno Dominicae Incarnationis 65. & Assumptionis beatae Mariae 15: Freculphus in his second book and fourth Chapter doth witness, that Philip preaching the Gospel in Gaul, did choose twelve of his Disciples, which he sent into Britain to preach the word of life, and upon every of them did most devoutly stretch forth his right hand, and appointed his friend joseph of Aramathia to be chief of them. These came into Britain, in the year of our Lord's Incarnation 65. and of the Assumption of blessed Mary the 15. where we find no mention at all of those pretended motives concerning the Druids, and other circumstances related before by these Protestants, and untruely fathered upon these Authors, but truly, though illegitimate, and Bastards, only begotten and brought forth by the false pens of these Protestant Relators. And the time of S. josephs' coming hither to differ also so much by these alleged Authorities, from that which some of them cite from their concealed Gildas, as I have before related. And the very substance of the narration itself of S. Philip's sending S. joseph hither out of France grounded upon the Authority of Freculphus, very suspicious, that the true original Manuscript of Gulielmus Malmes buriensis (though some Transcripts which I have seen do) warranteth no such thing. For this William Monk of Malmesbury himself in his second book, De gestis Ponfiticum Anglorum, which was written after his book of the Antiquity of Glastenbury, doth take plain exception to the History of S. Patrick his burial there, whereon this narration is grounded, saying: jacet ibi Patricius, si eredere dignum, Natione Britto ●eati Germani Antisiodorensis Discipulus, quem a Papa Caelestino ordinatum Episcopum Hyberniensibus misit Apostolum. So do two English Protestant Bishops, God●in supr. Bal. l. de Script. cent. 1. in Patric. Gaufrid. Abb. B●●ton. in vit. S. Moduenae M. S. one cited before, thinking this was a second Patrick, which the Abbot of Burton saith, Pope Leo sent into Ireland, and was also a Saint. And the same William of Malmesbury doth in the same Manuscript History of Glastenbury soon after the first pretended citation from him, set down the Authority of Freculphus, only to prove that S. Philip preached in Gallia, his words be these: Freculphus Historiae libro 2. cap. 4. testatur Philippum Gulielm. Malm. l. de Antiq. Glaston. M. S. Paulo post initium. Apostolum Gullis verbum dei praedicasse: Freculphus in the seconde book and fourth Chapter of his History, doth witness that Philip the Apostle did preach the word of God to the Gauls. Never writing one word, that Freculphus affirmed S. Philip to have sent S. joseph from thence into Britain. Which Freculphus doth not teach in that, or any other place: his words in the place alleged be only Freculphus Episcopus Lexovien. Chron. to. 2. l. 2. c. 4. p. 448. these: Philippus a Bethsaida, civitate hic Gallis praedicat Christum; Barbarasque gentes, vicinasque tenebris, & tumenti Oceano coniunctas, ad scientiae lumen, fideique portum perducit. Deinde in Hierapoli phrygiae Provinciae urbe crucifixus, lapidatusque obijt, rectoque sepultus Cadavere ibidem requiescit: Philip of the city Bethsaida, preacheth Christ to the Gauls, and brought Brabarous Nations, and near to Darkness, and joined to the swelling Ocean, to the light of knowledge, and the haven of faith. And afterward crucified, and stoned, died in Hierapolis, a city of the Province of Phrygia, and there resteth his body being buried upright. Which be the Author. l. d. vit. & mort. Sanct. inter opera S. Isid. in S. Philipp. Apostol. words also of the Author of the book, of the life and death of Saints: de vita & morte Sanctorum, among the works of S. Isidor. And Freculphus hath not any word of S. joseph of Aramathia at all, neither speaketh more of S. Philip, but a little after setting down briefly, as likewise the said Author of the life and death of Saints doth, where every Apostle preached, he saith of S. Philip, Gallias accepit; he took the Countries Gallia. Which, as I will demonstrate Freculph. supr. l. 2. p. 45 1. in the next Chapter, were not meant of this Gallia or France, next unto us, whether S. Philip the Apostle never came. 5. And to refute the gross error, and ignorance of them that cite S. Isidor or other Author of the book of the life and death of Saints, for S. Philip's sending S. joseph out of France into Britain, besides the negative testimony Io. Bal. l. de Scritorib. cent. 1. in S. joseph. Aramat. Franc. Godwin Conu. of Britain p. 11. of both those Authors, which have no such thing at all, the Protestant Bishop John Bale and others so much acknowledge, among whom Francis Godwin the Protestant Bishop must needs be one, who bringeth the ancient Antiquity of Glastenbury engraved in brass, which saith he had seen, and allegeth it, word by word, for the coming of S. joseph and his companions hither, with the time, and other circumstances, and yet hath not one word, that they were sent hither by S. Philip out of France, or that he was at any time in this Gallia: The same I affirm of all French writers, both late & ancient, not any one among so many, which to my reading, and memory teacheth, that either S. Philip the Apostle sent S. joseph of Aramathia into Britain out of France, or that he himself ever preached there, or sent any preachers thither; which will more manifestly be proved in the next Chapter ●ollowing: But the Gallia where S. Philip the Apostle is by some supposed to have preached, is fare distant from this our neighbouring Gallia, or France. And so the similitude or Identity of one and the same name, for diverse Countries, gave occasion of Error unto some few such, as reading that S. Philip the Apostle was in a Country called Gallia, and S. joseph of Aramathia lived and died hear in Britain, to make this false, and Ignorant collection: That S. joseph was sent hither by S. Philip out of this next Gallia, where he never Acta per Legat. Antiquit. Glast. Manuscr. Tabul. Fix. was. And it is evident by our old Antiquities of Glastenbury, that S. Philip neither did, nor could send S. joseph or any hither from our next France, which had not that name until some hundreds of years after, when the Frankes of Sicambria came first into some parts of that kingdom, thus it testifieth from the old Acts of the first Christians at Glastembury in S. josephs' time: In antiquis scriptis invenerunt, qualiter sanctis Apostolis per universum orbem dispersis Sanctus Philippus Apostolus cum multitudine Discipulorum in Franciam veniens, duodecim ex ipsis in Britanniam misit ad praedicandum: S. Damianus and Phaganus sent hither by Pope Eleutherius did find in an old writing, how when the Apostles were dispersed into all the world, S. Philip the Apostle with a multitude of Disciples coming into Francia, sent twelve of them into Britain to preach. This Manuscript Antiquity first written in S. josephs' time, and after found in the days of King Lucius long before any Frankes gave name unto our next France, or came thither, giveth demonstrance that S. Philip was among the Frankes of Sicambria, which many others also testify, and if he sent S. joseph hither out of Francia, it was that and no other Francia, from whence he sent him. The Antiquities of Glastenbury from the testimony of an ancient Monk of S. Denis in France, to one Godfridus a Monk of Glastenbury relateth that the Church of Glastenbury was consecrated by the highest great Bishop, meaning as it seemeth S. Peter the Apostle, the highest great Bishop in that time, and that it was called the second Rome, for the multitude of Epist. Godefrid. Monachi Glast. Antiquitates Glaston. Manus. tab. Affix. Saints buried there, of the which S. joseph was the first. Haec gloriosissimi Martyris Dionisij Ecclesia, & illa (Glastoniensis) de qua te asseris, eandem privilegij dignitatem habent. Ista in Gallia, illa in Britannia uno eodem tempore exortae, à summo & magno Pontifice consecratae: Vno tamen gradu illa supereminet. Roma etenim secunda vocatur, & hoc propter multitudinem Sanctorum inibi requiescentium, quorum primus fuit Ioseph ab Aramathia, ille nobilis Decurio qui & Dominum sepelivit, pro cuius sepultura Dominus locum illum elegit, atque benedixit. THE XXIV. CHAPTER. FURTHER PROVING THAT S. PHILIP the Apostle was not in that Gallia France next to Britain: neither were S. joseph and his Associates there, or came from thence into Britain. 1. BESIDES the recited Authorities of S. Isidor, or the Author of the book of the life and death of Saints among his works and the learned Bishop Freculpbus, of which I have spoken before, for their opinion that held S. Philip the Apostle preached Ordo officij Muzarabici in festo S. jacobi Apostoli fratris S. Ioann●s Apostoli & Euangelistae in hymno. in the next France or Gallia, I find the like mention, in the ancient Muzaraban public Church office, received in the fourth Toledan Council, at which S. Isidor Archbishop of Hispalis for all Spain was Precedent. In this Council mention being made, where the Apostles preached, it is said: Philippus Gallias: That S. Philip preached in the Countries called Galliae. Which although I do not find alleged by any Protestant to confirm this opinion of S. Philip's being in this next France, yet because I seek the truth, and am unwilling to conceal any thing that may either help, or hinder the finding fourth thereof, I hear produce it, and the rather because it giveth more countenance to that book, de vita & morte Sanctorum, to have been written by S. Isidor, Precedent in that Council, and taking (as it seemeth) that Muzaraban Office, as warrant for his writing, that S. Philip the Apostle was in Gallia; as also Freculphus followed the steps of S. Isidor in the same Assertion; for better deciding whereof, because the Muzaraban Office is so brief as I have related in this matter, and I have set down the words of Freculphus before, I will and what S. Isidor, or other Author of that book, hath written of this business, which is as followeth: Philippus à Bethsaida civitate, Isidor. Hispal. Episcopus l. de vita & morte Sanctorum cap. 75. unde & Petrus, Gallis praedicat Christum, Barbarasque gentes vicinasque tenebris, & tumenti Oceano coniunctas ad scientiae lumen, fideique portum deducit. Deinde in Hierapoli Phrygiae Provinciae Vrbe crucifixus lapidatusque obijt: Philip of the city Bethsaida, from whence also Peter was, preacheth Christ to the Gauls, and bringeth Barbarous Nations, and near to darkness, and joined to the swelling Ocean, to the light of knowledge, and the heaven of faith, and after died, crucifixed, and stoned in Hierapolis, a city of the Province of Phrygia. The very words of Freculphus before; so that it is evident the one of these received them from the other: and after these Hartmanus Schedel useth the same phrase: Philippus Hartm. Sched. Chronic. chron. f. 202. p. 1. Gallias accepit: that S. Philip had the Country's Galliae. Yet neither he, nor any of the others, make him the Apostle of this next Gallia, or France, neither do any of the Historians of France, or Antiquities thereof best to be credited in such causes, make mention of S. Philip, or any other Apostle besides S. Peter and S. Paul, to have preached in that kingdom, neither any others, but such as were Disciples unto them, and not to S. Philip, or any other of the Apostles to have taught the faith of Christ in that Nation. 2. Neither doth any of our French Historians once allege, or interpret M. Pniel. I Tigeon. M. Clem. Merch. M. I le Frere de Leval in hist. Andre Chesne hist. general d'Angleterre, d'Escosse, & d'Irland. pag. 152. Bed. Martyrol. call. Maij. Martyr. Rom. 1. die Maij. Vsuard. Martyrol. cod. die. Dorotheus in Synopsi in S. Phil. Magdeb. cent. 1. in S. Philip. Apost. Prot. comm. Book in F. S. Philippi & Calend. 1. Maij. either S. Isidor, or Freculphus, to understand this next France, by any Gallia or place where they writ, S. Philip preached. But expound them both, as they only meant, he preached in Scythia and Countries fare remote from this France. And so they expound Freculphus himself in the place alleged. Vincentius, Abdias, Nicephorus, Sabellicus, Eusebius, Simeon Metaphrastes, Clement of Alexandria, and Polycrates are of that mind. So likewise teacheth S. Bede, the Roman martyrologue, Vsuardus, Dorotheus, the Magdeburgian Protestants, and the Protestants of England in their most authorised public Church service book, Calendars and others. And this is sufficiently testified and expressed in the words of S. Isidor, and Freculphus before, both of them plainly avouching, that the Gauls and people to whom S. Philip preached, were: Barbarae gentes, vicinae tenebris & tumenti Oceano coniunctae: Barbarous Nations, near Inhabitants unto Countries of darkness, and conjoined to the swelling Ocean: which have no resemblance at all, to this our Gallia, but quite contrary, or different. For this Gallia is fare remote from either of the Poles Arctic, or Antarctic, and so by many degrees removed from all Nations living in darkness. Neither is the sea which is next to this Gallia, tumens Oceanus, that Ocean which is termed the swelling, but Oceanus Scythicus, the Ocean of Scythia, where S. Philip by all Antiquities preached. Neither was this Gallia at that time, or any other, ever esteemed a Barbarous Nation by any credible writer, late or ancient, Christian or Pagan, Catholic, Protestant, or other, but as a Protestant Cosmographer with others testifieth: Fuit Gallia ab antiquis temporibus, semper culta tam in urbibus, Sebastian. Munst. Cosmograph. l. 2 cap. 38. quam in oppidis, quam in agris, hortis, & pratis. Et ut strabo scribit, qui tempore Incarnationis Christi vixit, nullus tunc fuit angulus in Gallia incultus, praeter lacus & nemora quae culturam non admittunt: Gallia was ever from ancient times replenished as well with cities, as with Towns, as with Fields, Orchards, and Meadows, and as Strabo writeth, who lived in the time of the Incarnation of Christ, there was no corner in Gallia uninhabited, except lakes and woods, which admit not habitation. And not only joannes Annius out of Xenophon, S. justine and other ancients, joan. Annius Comm. in Beros. in orat. justin. p. 52. Bal. l. de Scriptor. cent. 1. in Samothe. Io. Selden Anaclet. l. 1. cap. 1. Nichol. Vigine● Biblioth. Historial. an. mundi 1900. 2200. etc. Io. Ioliuett●s in descript. Gall. apud Abr. Ortel. 1. 9 but our Protestant Antiquaries Bale, Selden, Nicholas Vignier, John jolivet and other French Historians assuer us, that these Gauls had learning and letters before the Grecians, and that from this Gallia using the Greek characters, they were brought into Greece. And that the Romans themselves did use to send their youth, and children into Gallia especially Massilia, to be instructed in learning, and civility. Therefore this cannot be any of those Barbarous Countries, related by those Authors where S. Philip preached. But by those descriptions they might with more reason think S. Philip was in this our Britain, by some taken for a part of Gallia, or an other continent, and much more likely in those times to be a Barbarous Nation, as it was nearer the Regions of Darkness, by the Northpole, and the swelling Ocean: Yet no Author affirmeth he was hear, and from hence hither (being a contradiction) he could not send S. joseph. 3. Moreover if S. Isidor, and the others cited before, for S. Philip his preaching in Gallia, had thereby meant this Gallia, adjacent to Britain, they could not bring him either by Land, or Sea, into those Barbarous Nations, where they affirm, he long time lived, or Hierapolis in Phrigia, where he was put to death, but he must needs have passed through, and preached in diverse other great interjacent Nations between them, and yet they name not one, for S. Isidor himself confineth this Gallia with these bounds: juga Alpium: the tops of the Alpes one the East side, with the Ocean Sea one the west, the Pyrenaean Isidor. l. 14. Origin. v. Gallia. Mountains one the South, & the Ryver of Rhine and Germany. Where by S. Isidor his own account and description of this Gallia, there be above a thousand miles between the Countries, where, he with all others, saith S. Philip lived, and died, and the nearest part of this Gallia unto any of them by all Cosmographers. In what Gallia, S. Philip the Apostle preached. Neither shall we by this means exclude S. Philip from preaching to Gauls in Gallia or Gallatia, nor contradict the opinion of S. Isidor, and Freculphus, but show what Gallia it was, they truly did and must needs understand, the very same Nation fare from this Gallia, where all writers agree he preached in the parts of Scythia, and this by S. Isidor his own interpretation; for he plainly writeth of that Gallia or Gallatia where S. Philip by all Antiquities Isid. l. 14. Origin. did live, was named of the ancient people of the Gauls, by whom it was possessed. Dicta à priests Gallorum gentibus, à quibus extitit occupata. joannes Zonaras maketh this matter clear, dividing the Gauls into the Gauls of Europe, Io. Zonaras Ann. to. 2. in Vitellio. and not of Europe, but Asia in express terms. So doth Zosimus, Diodorus Siculus, and others. Among whom the last writeth in this manner: Zosim. l. 4. in Gratiano & Theodosio. D●odor. Sicul. ●er. antiq. l. 5. c 9 Omnis ea Regio Galatia, id est, Gallia, dicta est. Haec à multis nationibus incolitur, Natio ut plurimum ad Arcton sita. Regio frigida, ut quae hiemis tempore pro aqua nivibus oppleta existat. Glacies quoque immensa adeo regionem occupat, ut flumina congelata sint pervia transeuntibus, non solum paucis, sed exercitibus quoque cum curribus, atque impedimentis: all that Region is called Galatia, that is to say Gallia. It is inhabited of many Nations. A Country for the most part situated by the North a could Region, which in the time of winter for water is covered with snow. And huge Ice doth so possess the Region, that the Rivers being frozen, are passable for travailers, and not only for a few, but for whole Armies also, with their wagons and impediments. And a little after, he further addeth: Qui ad Scythiam usque habitant dicuntur Galli: quas omnes gentes communi nomine Romani Gallos' appellant. Eorum qui subtus Arcton habitant quique Scythiae sunt propinqui, utpote caeteris agrestiores nonnullos aiunt humanis carnibus vesci: They which dwell even to Scythia, are named Gauls: all which Nations the Romans by a common name call Gauls. And some of them which dwell under the North Pole, and are near to Scythia are said to eat man's flesh. Titus Livius also maketh mention of the Schytian Gauls, when he thus relateth the speech of Manlius: non me praeterit milites, Tit. Livius hist. l. 28. in orat. Manlij Consulis. ad milites. omnium quae Asiam colunt gentium, Gallos' fama belli praestare. O Soldiers I am not ignorant, that of all people, or Nations, which inhabit Asia, the Gauls excel in fame of war. Thus renowned was the Asiaticall Gallia even with the Romans, and their Historians at that time. 4. And Richardus Dinothus in his book of Historical common places, Rich. Dinothus loc. come. hist. l. 2. c. de Germanis. citing Diodorus Siculus, who hath testified as much before, proveth, that before the time of Caius Caligula, the Emperor, next unto Tiberius, under whom Christ suffered his passion, the name of Germany was not kowne; but all those Countries even to Thracia, were called Gallia, or Gallatia all one in effect, the Romans commonly naming them Gallia, and the Greeks Gallatia. Hier. Gebuler. l. de libert. Germ. c. 12. Germanorum nomen paulo ante Caij Caesaris tempora caepit innotescere, cum antea omnes populi a Gallico Oceano ad Thraciam usque Galatae vocarentur. Which Hieronimus Gebulerius also confirmeth, testifying, that the Romans themselves anciently called both the Germans, and those which we now call Gauls, or French by the common name of Gauls, or Gallia. Non nescimus veteres Romanos Trog. Pomp. & Iust. hist. l. 24. & 25. communi Gallorum nomine cum Germanos, tum Gallos comprehendisse. Which also justinus, Trogus Pompeius, with many others, speeking of the conquests of the Gauls, under the conduct of Brennus, commonly supposed to be a Britain, and brother to our King Beline, 400. years before the birth of Christ, do plainly affirm: Gallorum ea tempestate tantae faecunditatis Iwentus fuit ut Asiam omnem velut examine aliquo implerent, denique neque Reges Orientis sine mercen●rio Gallorum exercitu ulla bella gesserint, neque pulsi Reges, ad alios quam ad Gallos confugerint tantus terror Gallici nominis, sive armorum invicta faelicitas erat, ut aliter neque maiestatem suam tutam, neque amissam se recuperare posse, sine Gallica virtute arbitrarentur: The youth of the Gauls at that time was so plentiful, that they filled as it were with a swarm all Asia, finally neither did the Kings of the East make war without an army of Gauls, neither did Kings driven from their seats, fly unto others for succour, then to the Gauls. The Terror of the Gaulish name was so great, and their unvincible felicity in arms such, that they thought they could not keep their majesty in safety, nor recover it, being lost, without the Gaulish puissance. And our Country Historian Matthew of Westminster relating the same Matt. Westm. hist. aetate 5. Stowe & Howes hist. in Belin. and Brennus. Galfrid. Monum. histor. Briton. l. 3. Pont. Virun. hist. Brit. l. 3. H●er. Gebuin. l. de libert. Germ. cap. 12. Sebast. Munster. Cosm. lib. 1. History of Brennus' Leader of the Gauls, being three hundred thousand, affirmeth, sua prole totam Asiam repleu●runt; they filled all Asia with their Issue. And so gave the name of Gallia, or Gallatia unto their posterity. 5. The like have other English Historians, Stowe, Howes; and the British History with Ponticus Virunnius do not differ, of which this last writeth: Exercitus eius adhuc Galatae nominantur: his army or the posterity of it are called Galathians to this day. Which name Galathians is the same with Gauls, as also Galatia and Gallia are. Only with this difference, that the Greeks more usually called both the Gauls of Asia, & those next to us in Europe Galathians and Galathia, as their first ancient denomination was; for as both Hieronymus Gebuinus, and Sebastian Munster a Protestant with many others well prove, this next Gallia was first called Galatia, a Galate Rege of their King of that name: and they were the Romans which altered it, taking a syllable away and naming it for brevity Gallia: Romani autem dementes unam syllabam pro Gallatia, Galliam appellarunt. And the old Greek writer, as Dion Cassius, Dion Epitome. p. 252. in Caio Calig. Dion in Caesare Aug. p. 214. & p. 313. in Vitellio. Eutrop. l. 9 p. 122. Zosimus l. 4. in Gratiano & Theodos. Theoret. in Epist. Pauli in Id. Cresc. in Galatia. Godw. conu. of Britain p. 2. Eutropius, Zosimus, and S. Paul himself as both Theodoret, and a Protestant English Bishop with others expound him, did call this our next Gallia, by the first name Gallatia, and these Gauls, Galathians. So doth Ammianus Mercellinus with others, which a Protestant Bishop shall thus confirm: Ammianus Mercellinus saith: Gallos' sermone Graeco Galatas dici solere. That in the Greek languadge the Gauls were used to be called Gallathians, and thereof we have a plain testomony in Theodoret, that writing of that place of the Apostle. Crescens into Galatia, etc. sic Gallias appellavit, saith he. By which testimonies it is made invinciblye evident, that S. Isidor & Freculphus being Latin Authors followed the phrase of speech of the Romans, and Latins; and called the Asian Gallatia or Gallia, plainly Gallia, as the Latins usually did, and that they only meant, that S. Philip the Apostle preached in that Asiaticall Gallia, and not in this of Europe near unto us, where, or near unto it, he never was. 6. And yet to give the greatest credit we may to them, that would have In what sense S. Philip the Apostle may be named the Apostle of the Frenchmen, descending from Sicambria where he preached. S. Philip to be named also the Apostle of these next Gauls, and Frankes, though he was never in that Nation, whereas it is the common opinion of French, and other Antiquaries, that they came from Sicambria, the Sicambers, or Frankes by the Maeotides paludes, between Scythia of Europe, and Asia, our Countryman Ingulphus Abbot of Crowland solueth this difficulty unto us, in this manner: Beatus Christi Apostolus Philippus, cum Scythis verbum dei praedicasset, & plurimos eorum ad fidem Christi convertisset, rediens in Asiam, per Sicambros viam fecit, ac illis Christi nomen primus annunciavit. De quibus exeuntes Ingulphus in Hist. Croland. Franci, ut plures eorum Hierochronographi testantur, beatum Philippum Apostolum suum specialem Protodoctorem, & Neopostolum adhuc tenent: Philip the blessed Apostle of Christ, having preached the word of God to the Scythians, and converted very many of them to the faith of Christ, returning into Asia, passed by the Sicambers, and first preached the name of Christ unto them. From which the Frankes or Frenchmen being descended, as many of their holy Chronographers do witness, they account S. Philip the Apostle for their special first doctor and new Apostle. So we have credibly found, how S. Philip the Apostle, might in a large manner of speech, be called the Apostle of those Frankes, or Frenchmen, which came from Sicambria; but not of the ancient Gauls of this Gallia which came not from thence. S. Philip the Apostle could not directly send S. joseph hither from S●●ābria or any other place. 7. Neither could S. Philip send S. joseph from Sicambria directly into this our Britain, for the time when he preached in Sicambria was, by this authority, long before his death, and yet he was, as I have already proved, Martyred many years before S. joseph came into Britain: yet do I not deny but S. joseph might be some time, with S. Philip the Apostle, when he was among the Gauls of Asia and other Nations there, and that when he Hector. Both. hist. Scot lib. 4. Holinsh. Hist. of Scotl. Stow. Hist. in Marius. Galfrid. Monu. Hist. Reg. Brit. l. 4. c. 17. Pont. Virun. Hist. Brit. lib. 4. Matth. Westm. anno 75. came hither, he came, though long after S. Philip's death, from parts not fare remote from thence. For we read in our Scottish, and other Histories, that about this time great numbers of those Countries arrived, and settled in our Lands, and Northern parts, among whom Hector Boethius speaking of this time of S. josephs' landing hear, saith: sub id tempus populus quidam Moraviae, ut nostris Annalibus est proditum, Romanis armis profligati, suisque pulsi sedibus, dispalatim ad Rheni Ostia devenere. Vnd● conglobati navibus utcunque comparatis, novas sedes quaerendi gratia, per vastos incognitosque maris tractus erravere, prohibiti tandem & Gallicis, & Britanicis Oris, ab ●arum Incolis, in Fortheam sunt delati: About that time a certain people of Moravia, as our Annals do testify, being driven away by the Romans, and expelled from their Seats, came wandering to the mouth of Rhyne, where gathered together, and getting shipping, as well as they could, did rove through the , and unknown passages of the Sea, and being forbidden landing, either on the French, or British Coasts by their Inhabitants, they came to Forth, by Pictland. Where we see the time when, place from whence this people came, and where they landed, and other circumstances agree with the journey of S. joseph hither: the time as before consenteth. Moravia from whence they came, is near the parts where S. Philip preached. The place where they arrived agreeth with S. joseph journey, for by the Antiquities Antiquit. Glast. Io. Capgrau. in S. joseph & alij. of Glastenbury and others he must needs land about the North of this Island, from whence coming to Glastembury he came by the parts now called Northewales, and was imprisoned there, and the number which landed with him was so great, that no History maketh memory of any such to have arrived hear, at, or near that time, the Romans only, which were not friends, but Enemies to them, excepted. 8. And yet if we follow John Harding, he will tell us, that S. joseph and his Religeous company came hither with Vespasian Lieutenant to the Roman S. joseph by Harding and others came into Britain with Vespasian the Roman Precedent hear. Emperor, and he himself also afterward Emperor, and that by the entreaty of Vespasian to the then King, and Queen of Britain, Aruiragus and Genuissa, those favours & freedoms which by our Histories he enjoyed at Glastenbury, were bestowed upon him: for speaking of Vespasian he saith. With whom joseph full holy and full wise John Harding Chronicle fol. 40. cap. 47. Of Aramathie with his fellows fourteen Into this land than came and gave contene. For whom so then Vespasian prayed the King, The Queen also, to him to be good Lord, fol. 41. And good Lady, which they granted in all thing. When Vespasian to Rome returned home again, The King endued joseph in Meatrine. Which Relation wanteth not probability, to make it good, for Vespasian Eutrop. l. 7. Mart. Polon Supputat. an. D. 71. in Vespasiano came hither out of Germany, by which S. joseph must needs pass in his journey to Britain from the Asiaticall Gallia, and the adjoining Countries, where S. Philip preached, and in his way were those Disciples of S. Peter, of whom I have spoken before, S. Aegisthus, Marianus, Maternus, Valerius, Eucharius, Clement, Mansuetus, and others. Neither was Vespasian an Enemy but a known friend, and lover of Christians, as I shall show when I come to the time of his Empire: and the times of S. josephs' and Vespasians S. joseph probably was directed into Britain by S. Peter the Apostle. coming hither may without difficulty be reconciled, especially if we speak of their abode hear. 9 And if we will follow the best Antiquities we have, or Protestants themselves in this matter, we shall easily find, that S. joseph rather came hither by direction of S. Peter, than any other Apostle: for first they assuer us, that Antiquit. Glast. in Tabul. Antiq. Capgrau. in S. joseph and Patr. Godwin Conuers. pag. 36. cap. 3. Godw. supr. pag. 9 cap. 2. S. joseph was present with the Apostles, at the time of the Assumption of the most blessed Virgin Mary; secondly, to speak in a Protestant Bishops words, he received directions for his preaching and discipline, either in the Council of the Apostles gathered at Jerusalem, or else of S. Philip the Apostle in France. This second is disproved before, and this Protestant author himself doth disable S. Philip the Apostle his being in France, then much more, that he directed S. joseph there. And if S. joseph was then directed by some of the Apostles at Jerusalem to come into Britain, by whom should he take directions therein, rather than of S. Peter who alone among the Apostles was to preach at that time in Britain, and these western parts? Again it is evident by the Scripture itself, that S. Peter preached in Galatia, or the Asian Gallia, where S. joseph is said to have been. Further, these Protestants tell us, that S. joseph came hither in the beginning of the persecution of Nero, and to avoid it; one of them a great Antiquary writeth, in this manner: I will add in few words, what I have read of josephs' arrival hear. First of all therefore you shall Will. Harrison descrip. of Brit. p. 23. Theatre of great Brit. l. 6. Godw. Conu. note that he came over into Britain about the 64. year after Christ when the persecution began under Nero. Therefore seeing that persecution, by all Antiquities, was in Rome, and the nearer places of the Empire unto it, S. joseph was not altogether a stranger thereabouts, otherwise he could not come from any of them by reason of the persecution there. 10. To conclude we read in the most approved Antiquities of Glastenbury that one which came in the company of S. joseph was his kinsman, consanguineus joseph, and a man of such note that the History termeth him, Rex: a King, Antiquit. M. S. ●laston, intabul. antiq. some Prince or chief Ruler among them: Rex Orcaniae, was named Petrus: Peter, which name was so new at that time, being first given by Christ himself to S. Simon Bar-Iona, Peter the Apostle, and rare in the world, not found in Scriptures, but only in him, and unknown also in histories, being rather a name of signification, then usual denomination to import, what a Rock, and foundation of the Church of Christ, S. Peter the Apostle was to be, we cannot but think, this Peter S. josephs' Kinsman received that his name, with his baptism and Christianity of S. Peter the Apostle; and not altogether without just merit of that name, for as Ecclesiastical writers and holy Scripture make S. Peter, the chief Pillar spiritual in the Church of Christ; so this Peter S. josephs' Kinsman, was as this Antiquity affirmeth a temporal foundation, and Father even to Kings and Princes in these parts, and in particular, it lineally deduceth from him King Loth that married the Sister of King Arthur. Therefore if so chief a man in S. josephs' company was in all probable judgement, so nearly depending of S. Peter the Apostle, we may not rashly make the rest such strangers unto him, but that they had direction from him in their proceed, as I have evidently before proved, and shall make it more manifest hereafter, that when they were come hither they depended of him, and his Disciples in things spiritual: And such subordination had these holy men to the See Apostolic of Rome, that when in the time of King Lucius their memory was almost forgotten hear in Britain, for any thing we find in Histories, it was renewed from Rome even as our chiefest Protestants themselves acknowledge, among whom their first Protestant Archbishop affirmeth, that S. Phaganus and Damianus were informed at Rome, before their coming hither of the dwelling of S. joseph and his companions Matth. Parker Antiq. Brit. p. 3. in Britain de josephi sociorumque in Britannia olim habitatione. And maketh this his reason, because, joseph as also the other Apostles and Disciples dispersed throughout the whole world, used to certify by Messengers, and letters, their fellows at Rome, what they had done, and suffered in every Region for Christ, and what profit they had. And that by this means the Legates of Pope Eleutherius did search for those places, which they had learned out of ancient writings at Rome, to have been first inhabited by Christians: neque à veritate alienum esse potest, josephum perinde ac alios Apostolos ac Discipulos per totum orbem sparsos, quid singulis in Regionibus pro Christo effecissent, quidue sive adversi, sive commodi sensissent, per Nuncios ac litter as certiores fecisse Collegas suas, tam Romae quam Hierosolimis, alijsque in locis: aut Eleutherij Legatos indagare voluisse ea loca quae à Christianis priùs culta Romae ex antiquis scriptis acceperunt. And immediately setting down, how these Roman Legates after much search and seeking, found out the place of S. josephs' abiding, he addeth, how they knew by manifest signs, and token's▪ that it was the habitation of joseph and his fellows in Britain, of which they were advertised in Rome: Quibus alijsque manifestis signis, atque indicijs, facile intellexerunt, eam ipsam fuisse josephi, sociorumque in Britannia habitationem, de qua Romae acceperant. The like have others: and the Antiquities of Glastenbury which Antiquit. Glast. apud Capgrau. in S. Patric. in S. joseph. set down this diligent search in Britain, must needs have relation, and reference to proceed from that notice which the Legates had received of these things at Rome, for they are so fare from testifying, that they learned this in Britain, that they assuer us, the memory of them hear was so blotted out, and forgotten, that caepit idem locus esse ferarum, qui priùs fuer at habitatio Sanctorum: The same place began to be a Den of wild beasts, which formerly was the habitation of Saints. And so much the more undoubted, that the best knowledge of Christian affairs in Britain in these times was at Rome, for it is a common opinion of our English Protestant Antiquaries, that even at that time, when S. joseph came hither, many both Romans, and Britan's that were Christians, came from Rome into Britain, to avoid the Persecution of Nero, falling out at this time, of which the Theatre Authors do thus testify: It hath passed Theat. of great. Brit. l. 6. cap. 9 with allowance, among the learned Senate of our Antiquaries, that when Claudius and Nero (which now reigned) began to banish and persecute the Christians in Rome, many Romans and Britan's being converted to the faith, fled thence unto these remote parts of the Earth, where they might, and did more freely enjoy the liberty of their professions. Therefore we cannot question, but a more perfect memory of our Christian proceed, was kept at Rome, from whence so many of our primative Christians came, then in any other foreign place, and that these Christian Romans, and Britan's so repairing hither, being the Disciples or spiritual children of S. Peter, that either S. joseph and his associates were of the same number, or joined with them in profession of Religion in this Nation. THE XXV. CHAPTER. THAT MANY OTHER CHRISTIANS CAME hither, especially into the Northern parts, and Lands with S. joseph of Aramathia, besides them which continued with him at Glastenbury: and many of them married with Britan's continuing Christianity hear in their children, and posterity, until the general Conversion of Britain, under the first Christian Kings, Lucius, and Donaldus. 1. ALthough our usual Histories of S. joseph of Aramathia, chiefly speak of the coming of him, and his Religeous companions, not above 14. by any account: yet we have Antiquities testifiing, that great numbers of other Christians came with him hither, or to our Lands adjoining at that time. Among these, a British Eremite living when Glastenbury Abbey was builded by King Inas, when the Antiquities thereof were diligently sought, and examined, and he so conversant in them, that Io. Pitseus l. de vir. Illustrib. aetat. 8. an. 720. in Eremit. Brit. Anonim. in l. Sanct. Graal. joh. Capgrau. in Catal. in S. joseph ab Aram. he wrote a book of that subject, doth plainly testify in his History hereof named, Sanctus Graal, the holy Graal, that there came hither in the company of Saint joseph, and his Religeous Associates, which continued with him at Glastenbury in Eremitical conversation, above 600. men, and women, that were Christians, and had vowed chastity, or continency until they should happily arrive in this Land, Miraculously assigned (as it seemeth) unto them to continue in. Venerunt autem cum eis ut legitur in libro qui sanctum Graal appellatur, sexcenti & amplius tam viri, quam foeminae, qui omnes votum voverunt quod ab uxoribus proprijs abstinerent, quousque terram sibi delegatam ingressi fuissent. And because some take exception to this Author, the most warranted Pits. supr. and allowed Manuscript Antiquities of Glastenbury, written in old letters in parchment, upon broad Tables anciently belonging to the Monastery of Glastenbury affirm the same. And how diverse of them were noble parsonages, Antiq. Glast. in Tabul. Antiq. and such as in those times, and small Lands, were styled Reges: Kings, and some of our British Kings descended from them. Among these, was first Helaius, Nephew to S. joseph, of whom this old Manuscript Antiquity thus relateth. Helaius Nepos joseph genuit joshua, joshua genuit Aminadab. Aminadab divers noble Christians delivered to have been in this Company and of whom our King in Britain descended. genuit Castellors. Castellors genuit Manaclaviel, Manaclaviel genuit Lambrord, Lambrord genuit filium qui genuit Ygernam, de qua Rex Vterpendragon genuit nobilem & famasum Regem Arthurum. Per quod pater quod Rex Arthurus de stirpe Ioseph descendit: Helaius Nephew of joseph begat joshua, joshua begat Aminadal, Aminadab begat Castellors, Castellors begat Manaclaviel, Manaclaviel begat Lambrord, Lambrord begat a son which begat Ygerna, of whom vterpendr●gon begat the noble and renowned Arthur. By which it appeareth that King Arthur did descend of the Race of joseph. And these Antiquities do thus further relate unto us: Petrus consanguineus Ioseph ab Aramathia Rex Orcaniae genuit Erlan, Erlan genuit Melianum, Melianus genuit Arguth, Arguth genuit Edor, Edor genuit Loth, Qui du xit in uxorem sororem Regis Arthuri, de qua genuit quatuor filios scilicet walwanum, Agravains, Gwerehes, Gaheries: Peter kinsman of joseph of Aramathia, King of Orcanie begat Erlan, Erlan begat Melianus, Melianus begat Arguth, Arguth begat Edor, Edor begat Loath, who took to wife, the Sister of King Arthur, of whom he begat four sons to wit walwan, Agravayns, Gwerehes, Gaheries. Antiquit. Glast. supr. Et Capgr. in S. joseph. 2. Again the same Antiquities speaking of S. josephs' Imprisonment, presently after his coming into this Island, which was in Venedocia, now North-wales, near to the I'll of Man, was set at liberty by a noble man whom he had converted to the faith, named Mordraius whom the Antiquity calleth a King, Rex Mordraius. A late writer thinketh this Mordraius to be the then Harris M. S. Hist. l. 1. c. 25. Hector. Both. Hist. Scot in Crathlint. Bal. l. de Script. cen. tr. in Amphibalus. Theatre of great Britain l. 6. c. 9 §. 4. S. josephs' Sister. Married to a Britain. Nicholaus Vignier Bibliothee. Hist. an. 63. King, or Ruler of the Island, Mona, and that the place where he was converted, named the city Saract, was Soder, in the I'll of Man, which was the first Bishops See, we read of in those parts, in the time and persecution of Dioclesian. And our Protestant writers of the Theatre of great Britain tell us of some others, of this company of S. joseph, that lived in the world, and were not of the Religeous number, that settled at Glastembury with S. joseph, and among them name a Sister of S. joseph, called Eurgaine, who (to speak in their words) afterwards married a Britain named Siarklos: and they cite Georg Owen Harry for the same opinion. And Nicholas Vignier a French writer in his Bibliotheke historical, in the year of Christ 63. plainly affirmeth: joseph of Aramathia arrived this year in great Britain, avec une trouppe: with a troop or great number of his companions. To these I may add the testimony of Tertullian before of the timely receiving of the faith of Christ, by our Northern Britan's commonly confounded in Histories with the Scottish Nation, by reason of their dwelling long together, and how Petrus Cluniacensis writing to S. Bernard, as our Theatre Protestant's cite, and follow him Theatre of great Brit. l. 6. c. 9 §. 9 therein, supposeth the Scottish men the more ancient Christians, as not being in the like subjection to the Romans, as the other than were. Which cannot more probably In what respect the Scots may be termed the more ancient Christians. be affirmed of any, than these that came, by those Antiquities, with S. joseph, into those outward Lands, where the Scots then inhabited, and with whom they united themselves, as also with our Northern Britan's. Neither can we think, but among so many, even hundreds (as before) which came hither at that time, some of them left a Posterity of children as is exemplified in two before, one the Nephew, the other kinsman of S. joseph; and we may take notice from the names themselves of some of these, that be recited, as joshua, Aminadab, and Loath, that they were Christians, no others in these parts in those times taking names from Scripture but they only; and for Loath, one of them that is named, certain it is by our British and other Histories that he was a Christian, so of Ygerna and King Arthur which likewise by these Antiquities did descend from those of the company of S. joseph. And although these three last were late in respect of that first age of Christ, and lived when Britain generally professed Christian Religion, yet Helaius Nephew or Grandsonne to S. joseph placed for the first of that Genealogiein this Land, at the time of S. josephs' comig hither, and his son joshua, must needs be living in the days of S. joseph, and Aminadab the son of joshua being by his name a Christian did probably live unto the days of Kings, Lucius, and Don●l●us▪ to be of those which continued a succession of Christiantie hear, until the general Conversion of Britain, at that time. So we may reasonably affirm, of the posterity of Peter, kinsman to S. joseph in some part before remembered, out of those Antiquities; and after the same proportion judge of the children of Eurgayne, S. josephs' sister, & her British husband Siarklos, if they left any behind them in the world. For no man will once conjecture, that either son, Sister, Nephew, kinsman or kindred of S. joseph would undertake so long and tedious a journey with him from jury into Britain, to live poor Exils hear, but for the love of Christ, and his holy Religion so extremely persecuted by the jews in S. joseph, for his honourable burying of our Saviour, and his friends and kindred, as we are taught in approved Histories, that the malice & hatred of the jews was not more enraged against any Disciple of Christ, then towards S. joseph, and his friends. And as Gregorius Turonenfis and others testify: maiorem in eum habentes saevitiam, quam Antiquit. Glast. apud Capgr. in S. joseph. Drogo Episc. Hostien. Hist. de morte & Resurrectione Saluatoris. Greg. Turon. l. 1. Hist. Franc. §. 21. p. 18. Vincent. in spec. Hist. l. 5. c. 56. 57 58. Act. Pilati apud Capgrau. & Turon. supr. Nicodem. in Euang. Eremita Anon. author l. 5. Graa. Manuscr. antiq. Glaston. Monasterij tabulis affixum in membranis. in ipsum Dominum, ut cum ille a militibus, hic ab ipsis Sacerdotibus custodiretur: The jews had more hatred against joseph, then against our Lord himself, for whereas Christ being buried, was kept and watched by soldiers, joseph being imprisoned in a close place without any light, was guarded and watched by the Priests themselves. Yet he was Miraculously from thence and them delivered, and preserved to honour this kingdom with the holy life, and death of himself, and many his Religeous companions and friends. 3. The ancient British Eremite of whom I have spoken before, testifieth, that S. joseph his wife came in this company with her husband, and that it was appointed, and promised of God to them, and their posterity. joseph ab Aramathia qui Christum sepelivit, cum uxore & filio Iosephe nomine in maiorem Britanniam sibi & semini eius promissam, venerunt. And the Collectors of the Antiquities of Glastenbury, who as it seemeth by their o●ne testimony, were most diligent, and careful to deliver nothing to posterity but what they found to be approved by ancient Historiographers, as the first words of their History deliver, affirm the same. Quoniam dubia legentem fallunt, certa dubijs ablatis, atque ex antiquis Historiographorum dictis probata, de antiquitate Glastoniensis Ecclesiae quaedam inseremus. It is also testified in this Antiquity, recommended to contain so certain, and undoubted verities, that the Pagan King that had imprisoned S. joseph, & his companions in the Country now named Nothwales, Mordraius a Christian set up a Christian King in his place, named Celidonius son of Natianus, & his wife the daughter of Lalel or Label a noble Persian was also a Christian. And citeth the ancient British Eremite for the Author hereof. But this was rather to be esteemed some noble Governor, or Ruler, called by the name Rex, King, or Ruler of some few people, in which sense all Rulers though mean, may be truly termed Reges, Rulers, and not such potent parsons, as the name is now almost appropriated unto: of which Rank and Order, King Lucius was the first Christian King, and Donaldus next to him. THE XXVI. CHAPTER. OF THE COMING, AND SETTLING OF S. joseph and his company, where Glastenbury now is, than a wilderness, rather to profess the penitential contemplative Eremitical Religeous life, then employ their time in preaching. 1. LET us now prosecute the History of S. joseph, & his Religeous Associates, that came to the place, where Glastenbury in Somerset shire now standeth, where they lived, died, and were buried. The Antiquities of Glastenbury tell us, that the first landing of S. joseph in this Island was in, or near unto that part, we now call North-wales, Antiquit. Glast. apud Capgrau. in S. joseph. M. S. in tabulis latis. where he and his Companions preaching the faith of Christ, were not only denied all necessary things for their relief, and sustenance, but their doctrine rejected, and themselves committed to Prison by the King or Prince of that Province, a Pagan Infidel: perfidus Rex Northwalliae Ioseph seruum Dei in partihus suis praedicantem, cum socijs suis carceri mancipavit, inhumaniter nega●s eis victui necessaria. Of which Imprisonment of S. joseph, although other Antiquaries are sparing in relating it, yet they are so fare from denying it, that they rather show unto us, how credible it is: for they generally teach, Guliel. Camd. in Brit. Godw. conu. of Brit. c. 2. p. 9 22. Tacitus Ann. in Agric. jul. Caesar comment. l. 1. with julius Caesar, Tacitus, and others how this Island was at that time subject to diverse petty kings, or Rulers. So that although Aruiragus which by marriage had entered into alliance, and amity with Claudius the Emperor, a public and professed enemy to the Druids, the greatest Adversaries and hinderers of Christian Religion: Yet such Princes or Rulers as lived in Mona: Anglesey and the partsof wales, where S. joseph is said to have been imprisoned, were friends and followers of the Druids, and professed Enemies Camd. in Brit. in O●douic. Hect. Boet. Hist. Scot in Crathlint. to the Romans, and such as they favoured either in matters of Religion, or others. But S. joseph and his Associates being freed of their imprisonment, by the great mercy and providence of God unto them, although with the contradiction and resistance of their Persecutors, as those Antiquities make more particular Relation, and seeing how fruitless a business it was like to be, to stay any longer among that then so obstinate and obdurate people, came into this part of this Island Loegria now England, and dividing themselves into diverse Trad. of Glaston. in Summer. Shire. companies being in all 12. 13. or 14. (such is the diversity of opinions) in number, three of them as the continued Tradition of the still inhabitants of Glastenbury in Somerset shire testifieth, came tired and weary near unto the situation of that Town, to an Hill almost a mile distant from thence, called thereupon in our common English languadge, as the general opinion there is, Weary-all hill, where the miraculous, and there named even by Protestants at this day, holy thorn groweth of which more hereafter. And after their prayers made to be directed, where to make their stay and abode, interpreted the will of God to be, they should set up their rest in the adjoining place where the late renowned and now ruinated Monastery of Glastenbury stood, being at that time a solitary desert, and wilderness compassed about with fennish Lakes, and Marshes, and most fit for the Contemplative Eremitical Religeous life which they professed. 2. And it neither was, nor could be long after, when the rest of that Religeous company assembled, and joined themselves again together with these three. For all Antiquities agree in this, that in the first year of their coming into Britain, whereof they had spent part before their imprisonment, part in prison and part in travail after, to this place of their union and dwelling together, they builded their little Church or Oratory, and yet this not without the notice and allowance of the King obtained in that behalf. Thus testify all our Antiquaries, Catholics, and Protestants with our Antiquities, Manuscripts Io. Capgr. in Catal. M. S. joseph. Antiq. Glast. tabulis fixae. M. S. Inscriptio aeris in Custod. T●. Hughes & apud Godwin conu. of Brit. p. 11. Capgr. in S. Patric. Bal. l. de Script. cent. 1. in joseph ab Aramath. Matt. Parker antiquit. Brit. p. 3. Guliel. Malm. l. de antiquit. Caenob. Glaston. M. S. or printed: Eodem anno quo in Britanniam missi sunt: the very same year wherein they came into Britain, being warned by divine admonition so to do, they builded a Church in the honour of the holy Mother of God, and perpetual Virgin Mary, in the place shown unto them from heaven, per Archangelum Gabrielem in visione admoniti sint Ecclesiam in honorem sanctae Dei Genitricis, & perpetuae Virginis Mariae, in loco eis caelitus demonstra●o, construere. At the building whereof, as these Antiquities tell us, they were all present, and there afterward even unto the times of their deaths continued together. By which, we see it made clear unto us, that if S. joseph and his companions had been the most learned men that ever were, there is left little or no time almost at all for them to have preached unto the Britan's of this kingdom; for the time of their travail before they were imprisoned, the space of their imprisonment, travail after into the parts of their abode, their suit to King Aruiragus for the place of their dwelling, his grant and confirmation thereof, and their building their Church, being all finished and effected in the first year of their coming hither, by so many Antiquities, eodem anno, leaveth little space or leisure for S. joseph, and his associates did but little prevail in preaching, or rather preached little. any other business. And therefore a Protestant Bishop and Antiquary might justly write: It seemeth that joseph and his fellows prevailed little by their preaching, and therefore gave themselves at last unto a Monastical and solitary life in the Island of Aualon. Where he might well have omitted the words (at last) Godw. Conu. of Brit. p. 16. c. 3. for if they thus employed themselves to Monastical and solitary Eremitical life, as this Protestant Bishop and all acknowledge in the very first year of their coming hither, it was at the first and not at last, but with such expedition, and celerity, that it is rather to be marvelled, how in a strange Nation among Pagan Infidels, they could quietly enjoy that freedom, and liberty so soon: For to pass over other lets, and hindrances before remembered, no man of judgement will think, but that indulgence and privilege for their quietly and peaceably serving of God, which King Aruiragus granted unto them, came by long and earnest suits, and supplications both of themselves and others Intercessors for them in that behalf, whereupon John Harding writing upon this immunity allowed unto S. joseph and his companions whom he affirmeth to have been fourteen, saith it was by the entreaty and intercession of Vespasian, who was afterward Emperor, unto King Aruiragus, and his Queen, thus he writeth of him. For whom so then vespasian prayed the King, The Queen also, to him to be good Lord, And good lady, which they granted in all thing. And then setteth down the liberties, and privileges, given by King Aruiragus, to S. joseph, and his Religeous companions as other Historians do. 3. Neither was this Donation made unto them, but after experience of their modesty of life, which could not be suddenly known to the King, and then in respect of that, and their long journey as William of Malmesbury in his Manuscript History of the Antiquity of the Monastery of Glastenbury Guliel. Malm. M. S. de Antiq. Glast. Capgrau. in josepho ab Aramathia. with others writeth. The barbarous King did grant unto them to inhabit a certain Island named Inswitrin in the Borders of his Country compassed about with woods, Bushes, and fens: Rex Barbarus quia de longinquo venerant, vitaeque eorum exigebat modestas, quandam Insulam filuis, rubis, atque paludibus circundatam, ab Incolis Inswetrin nuncupatam, in lateribus suae Regionis ad habitandum concessit. The Antiquities of Glastenbury which Capgrave and others follow say Capgrau. in S. joseph. ab Aramathia Matth. Parker Antiq. Brit. pag. 3. plainly, visa vitae eorum modestia. Thus before the King did grant them that favour, he did see, and had experience of the modesty of their lives. Neither did these holy men presently after this their enfranchisement by King Aruiragus, to live peaceably in that Island, build this Church which was finished in their first year of Landing hear, but expected some time, and living as poor Eremits in that wilderness, as the Antiquities of that place, and other Antiq. Glaston. in tabulis & apud Capgrau. in S. joseph Theat. of great Brit. l. 6. Io. Leland. in assert. Arthur. Antiquaries thus prove unto us: praedicti sancti in eodem Deserto conversantes post pusillum temporis per Gabrielem Archangelun in visione admoniti sunt, Ecclesiam in honorem sanctae Dei Genetricis & perpetuae virginis Mariae construere: The v holy men living in that Desert, after a little time were admonished by Gabriel the Archangel in a vision to build a Church in honour of the holy mother of God, and perpetual virgin Mary. And although there is no doubt but these holy men were as these Antiquities testify, obedient to the heavenly admonition; divinis admonitionibus obedientes, and made all haste they could to perfect that holy work, yet in that their great penury and want of things, necessary to bring to effect, though it was never so poor or mean a building, yet some time must needs pass, before it was ended: And all these things were done, the Chapel perfected in the first year of their coming hither: Capellam consummaverunt eodem anno quo in Britanniam missi sunt. Where we see little, or no time, or leisure for them to preach, if they had come, or been sent hither for that purpose. Neither was this Oratory, being so little, as Histories mention, and the Guliel. Malm. M. S. de Antiq. Coenob. Glast. Antiq. Glast. apud Capgrau. supr. M. S. de Antiq. Glast. in Tab. M. S. Chronic. apud Haris The atrum l. 1. Io. Leland. in Assert. Arthurij. Matth. Parker Antiquitat. Brit. pag. 3. & 4. Godwin Conuers. of Britain cap. 2. pag. 9 Antiquit. & Historici supr. lamentable ruins of it still extant witness, a place convenient to preach unto multitudes, and great numbers, but only answerable to the small company of these holy eremites. Which is also manifestly proved, by the poor building thereof, being framed only of writhe wands, virgis torquatis, and was never amended in any respect until the coming of the holy Legates of Pope Eleutherius hither, above an hundred years after, but so rude and desolate, after the death of these Saints which builded it, that it was only an harbour for wild beasts, and not for men: caepit idem locus esse ferarum latibulum, qui prius fuerat habitatio Sanctorum. Therefore if these Eremits had converted any to the faith of Christ in that place, either very small was their number, and hability, or less their devotion, that neither during the life of these holy men, they sought more to enlarge or beautify that building, nor after their death had more reverence unto it, but let it be an abiding for Beasts, and not for men. 4. Neither will any man of judgement esteem that Chapel (builded in such a Desert, by fens, woods, bushes, almost inaccessible unto, & inhabitable) a preaching place, to convert wanton and libertine pagans, to the law of Christ: yet this was the manner of life and proceeding of S. joseph and his company, as so many Antiquities have proved unto us, and the ancient Poet recordeth in this order. Intrat Aualoniam duodena caterua virorum, M. S. in Tabul. de Antiq. Glast. Capgrau. in S. joseph. Theatre of great Brit. l. 6. & Bal. ibid. Caradorus M. S. de vita S. Gildae. Godwin Conuers. of Brit. pag. 9 cap. 2. Flos Aramathiae joseph est primus eorum; josephes' ex Ioseph genitus patrem comitatur. Where we see they willingly and of set purpose, and by entreaties and petitions sequestered themselves from the world, to live a solitary Religeous life, mured and intrenched about with woods, and waters, as walls and Rampires, in a little rude wilderness, where no other people than did or would live. Which a Protestant Bishop thus confirmeth: the place where they principally settled themselves, was even there where Glastenbury now standeth near Welles, which being at that time and long after an Island all compassed about with Lakes, and standing water, was given unto them by the King of those parts. Where we see themselves with their privileges and Immunities confined only within a little rude and unpeopled willdernes. Where no others inhabited, whether none could, or morally would have access to be instructed in the faith by them, nor they easily might or by their liberty being only parsonal, and local for themselves in that place, could go forth from thence to preach unto others abroad: or if that had been permitted, being all jews or of Countries of a strange S. joseph and his companions brought eremitical Monastical life and profession into Britain. languadge, both to Britan's and Romans then the only or chief dwellers, and Inhabitants hear, and wanting all Interpreters, nor having the Miraculous gifts of tongues (for any thing we read in Antiquity) I cannot see, how they did or possebly could profit much by preaching in this kingdom, neither can it be reasonably thought, that these men came hither of purpose to preach, but to give a beginning and introduction to the praying, Penitential, and contemplative Religeous life, otherwise they would not have seated themselves, and make such suits, to obtain their settling in a place so inconvenient by all descriptions before, and in lateribus suae regionis; in the Guliel. Malm. M. S. de Antiq. Coenob. Glast. Antiq. Glast. apud Capgrau. in S. joseph. & al. Matth. Parker Antiquit. Brit. pag. 3. Io. Leland in assert. Arthurij. Godwin Conuers. of Brit. pag. 10. outside of King Aruiragus Country, as William of Malmesbury, diverse Antiquities of Glastenbury, Capgrave and others writ, and by the first Protestant Archbishop of Canterbury and his Authors, in Regionis suae finibus: in the very end of his Dominion, a place unfit to convert the whole Country, or great parts thereof, which Apostolic men Converters of kingdoms, have ever endeavoured, and aimed at, when they first settled themselves in any Country, to convert it to Christ. THE XXVII. CHAPTER. THAT S. JOSEPH DID NOT ACTVALLY convert to the Christian Religion, either King Aruiragus, Coillus or Marius. 1. MUCH less can I be of their opinion, that seem to hold, that S. joseph converted King Aruiragus, Marius, or Coillus to the faith of Christ. A late writer speaking of King Aruiragus saith: Quidam Historici testantur, ipse omnium Regum Britannorum Io. Pitseus Rel. histor. to. 1. aetat. 1. in Aruirago. primus, fidem Christi cum Sacramentis Christianis, Christianus factus suscepit: some Historians witness that of all British Kings he was the first that being made a Christian received the faith of Christ with the Christian Sacraments: An other thus plainly writeth of S. joseph: He converted to the Christian Author of the Engl. Martyrol. 27. julij. in S. joseph of Aramathia. faith, Marius, and Coillus, son and Nephew to King Aruiragus. The first doth not affirm, that either S. joseph did Convert Aruiragus, or that he was at all converted to the faith of Christ, but only saith some Historians do affirm, that he was a Christian: And John Harding is Author, that he both was a Chistian and converted by S. joseph, and plainly allegeth Nennius King Aruiragus was not a Christian converted by S. joseph or any other. Ihon. Harding. Chronic. c. 47. f. 41. Authority of this opinion, thus he writeth. joseph converted this King Aruiragus, By his preaching to know the law divine, And baptised him as written hath Nenius, The Chronicler, in Britain tonguefull fine, And to Christ's law made him incline. And gave him then a shield of silver white, A croise endlong and overthwart full perfect. Thus writeth this Author, but without warrant for any thing I can find, for whereas he citeth Nennius to have written thus in the British languadge, it is evident by all Antiquities, that Nennius which wrote in that tongue was Io. Bal. l. descrip. Brit. cent. 1. in Nennio Helio Io. Pitseus l. de Illustrib. Britan. Scriptorib. aetate 1. in Nennio. Selden Illustr. of Polialbion p. 128 long before the birth of Aruiragus, or S. joseph, and dead 50. years before the Nativity of Christ, and was Brother to King Ludd and Cassibelam, and was named Nennius Helius: And so he could not write any such thing. The other Nennius called Banchorensis, as all Authors agree, wrote only in Latin, and consequently could not write so in the British tongue, as that Author thinketh: and our best Protestant Antiquaries affirm they find no such thing in any copy of Nennius. Codices ij, quos consuluisse me Nennij antiquos contigit, huiusce rei parum sunt memores, and for Catholics, I have seen diverse affirm the same. Neither is King Aruiragus, or S. joseph named by him. Neither doth any Antiquary of sound judgement so teach, from any for Nennius, or otherwise. 2. And if we had no other Arguments, or evidence, then that I have remembered before of the Desert and desolate place, almost unaccessible unto, as M. S. de vita S. Gyldae. per Caradoc. both printed and Manuscript Histories tell us, propter munitiones Arundineti, & fluminis, & paludis; so compassed, and environed with Reeds, River, and fens, which was allowed to S. joseph, and his Christian company, and a poor Oratory builded by themselves of such base Alder wands, as that fenny wilderness afforded, giveth sufficient testimony how fare this King was from being a Christian, that had nothing but such abject, and outcast things, to allow to Christ, and his servants. When for the maintenance of the Pagan Idolatry, which he professed, both as the British History, Matthew of Westminster, Galfrid. Monum. Hist. Brit. l. 4. cap. 15. 16. Matth. Westm. an. 44. 73. Pont. Virun. Hist. Brit. l. 4. Ponticus Virunnius, and others as well Protestants as Catholics are witnesses, he was Author of stately and sumptuous buildings, and so fare from diminishing any honour that was then given to the false Pagan Gods of the Idolatrous Britons, that he added more unto them, namely worshipped the wicked Emperor Claudius (whose Bastard Daughter he had taken as wife) as God, dedicated a costely Temple unto him soon after his death, yet after this his acquaintance with S. joseph: for as I find in an old Manuscript History, and others do not descent, the City of Gloucester then Cair M. S. Histor. Antiq. an. 66. Glou, the City of Glaudius, was builded by King Aruiragus in the year of Christ 66. Which was after the donation of privilege by Aruiragus to S. joseph 2. ot 3. years. And it must needs be longer before the Idolatrous Matth. Westm. an. D. 73. Galfr. Monumeten. Hist. Reg. Briton. l. 4. cap. 16. Pontic. Virun. Britan. Hist. l. 4. King Aruiragus lived and died a Pagan. Temple erected by him to the honour of Claudius was founded, and finished. 3. And to demonstrate that he both lived and died a Pagan, this King Aruiragus was, & by his own Order, buried in that Pagan Temple in the year of Christ 73. Ten years after S. josephs' coming hither. Aruiragus ut dies suos explevit, sepultus est Claudiocestriae in quodam Templo quod in honore Claudij dedicaverat, & construxerat. And Ponticus Virunnius further addeth, that he did every month offer Sacrifice in that Temple, after the Pagans manner, so much he loved him: singulis mensibus sacrificabat, tantum eum amore prosequebatur. And it is further evident, by many Antiquities, that Aruiragus did many public Acts, besides this, which Christian Religion cannot permit; as that after he had been long time married to Voada, Sister of Cataracus, King of the Scots, and had diverse children by her, he disinherited the children, put away and Compabellus Cornelius Hybern. & Verem. apud Hect. Both. l. 3. Hist. Galfr. Hist. l. 4. cap. 14. Pontic. Virun. l. 4. Matth. Westm. Antiq. 44. Stowe Hist. in Aruiragus. Bal. l. Script. Brit. cent. 1. in Aruiragus joh. Pitseus de V●r. illustr. aetat. ●. in Arui●ago. Gu●●el. Malm. l. de Antiquit. Glaston. M. S. Capgrau. in Catalogue. M. S. joseph ab Aram. Antiquit. Glaston. apud eundem. imprisoned the mother, & Married Genuesse, the supposed Bastard Daughter of Claudius, and kept her, the other yet living, and left the kingdom to Marius her son: And was so fare from repenting this Barbarous Act, contrary to Christian Religion, that being challenged for that Impiety, he wrote a Book in defence of this his wickedness; affirming therein, that it was lawful for him to have plurality of wives, because neither the Roman, nor Britain Pagan Laws as he avouched, denied that to Princes, never speaking of, or regarding the law of Christ, and in this state he lived and died. 4. Moreover all Antiquaries whatsoever, of any credit, tell us plainly that Aruiragus was no Christian but still persisted in his Pagan Religion. First William of Malmes bury saith: Rex qui tunc regnabat fuit Barbarus, & praedicationi eorum consentire noluit, nec paternas Traditiones commutare volebat: The King which then reigned, was a Pagan, and would not consent to their preaching, nor would he change his Ancestors Traditions. The Antiquities of Glastenbury, Capgrave, and many other ancients write: Rex Barbarus cum sua gente tam nova audience, & inconsueta, nec paternas volens in meliùs commutare Traditiones, praedicationi eorum renuebat: The Pagan King with his people, hearing such new and unaccuctomed things, as S. joseph and his fellows taught, would not change his Ancestors Traditions for the better, but refused their preaching. The first Protestant Archbishop of Canterbury with his Protestant followers, affirmeth: Qorum praedicatione Rex Aruiragus cum Proceribus suis ab inveterata Druidum Religione abduci noluit: King Aruiragus with his Nobles would not by the preaching of joseph, and his companions, be drawn from the inveterate Religion of the Druids. Thus we see it manifestly declared that King Aruiragus was in all his actions, life, and death, fare from being a Christian in profession. 5. Now let us examine, whether, as that late Author saith, S. joseph converted Neither King Marius, or Coillus was a Christian. King Marius and Coillus to the Christian faith: for this he bringeth no reason, or Argument at all, but only in the Margin there citeth, as teaching that opinion, John Capgrave, Polydore Virgil, Camden and Harpsfeld: but not any one of these so affirmeth but the contrary. Capgrave in the place by him cited, calleth them, duo Pagani Reges Marius & Coillus; Two Pagan Capgrau. in Vita S. joseph. Camden in Rom. in Aruirago. Polydor. Virg. l. 2. Hist. Angl. p. 41. Kings Marius, and Collius, so Camden maketh them long after S. josephs' time, and avoucheth King Lucius Son of Coillus to have been our first Christian King. So doth Polydore Virgil, thus plainly testifiing of Lucius: Britannorum Regum primus Christianus factus est: he was the first Christian of the British Kings. Harpsfeld saith, that neither Aruiragus, Marius, or Coillus the Kings which followed did embrace the Religion of joseph and his companions: Aruiragus caeterique Principes eum secuti etsi eorum Religionem non amplecterentur, molesti eis non fuerunt, immo Harpsf. Hist. Eccl. Angl. p. 3. virtutes eorum admirati, beneficijs auxerunt. But only were not troublesome unto them, & admiring their virtues bestowed benefits upon them. Which no man denieth: but this is fare from saying S. joseph converted to the Christian faith Marius, & Coillus Engl. Martyrol. in S. joseph. 27. julij. Son and Nephew to King Aruiragus; the words of that Author from these writers, as he seemeth to pretend by his citing them. And if we should follow either the computation of Sir william Camden, the best Antiquary our Protestant's ever had, or others of that Religion, we should make it impossible, that any of these should be converted by S. joseph. For first Sir Camden would have them to have lived long after the Age of S. joseph. And for the Bal. l. de Script. Britan. centur. 1. in joseph Aram. & in Aruirag. Catal. Reg. Brit. ante Hist. Brit. in Mario. Matth. Westm. an. 72. Polydor. Virgil. l. 2. hist. p. 38. rest they agree in this, that King Marius and yet a Pagan overlived S. joseph. To which computation Matthew of Westminster, Polydor Virgil, and others do not descent. And concerning King Coillus, he was ab Infantia, even from his Infancy, by all writers brought up at Rome, and came not into Britain while he came hither to reign as King, many years by all accounts after S. joseph was dead. And so by no possibility could he be converted to the Christian faith in Britain by S. joseph. What dispotion or Inclination these had to the faith of Christ, I will entreat when I come to their days hereafter, in the mean time, William of Malmesbury in his Manuscript of Glastenbury, all other Antiquities of that place, and Histories as before generaly say, these three were Reges Pagani: Pagan Kings, which Harding himself confesseth of Marius, and Coillus, though friends to Christian Religion, neither doth Guliel. Malm. M. S. de Antiq. Glaston. Harding Chron. in Marius and Coillus. he affirm, that Aruiragus was a Christian, but allegeth Nennius (wherein he seemeth to have been deceived) to be of that opinion. And the Author which before would have King Marius and Coillus to be converted to the faith of Christ by S. joseph, doth in an other place with the consent of Histories name S. Lucius the first Christian King of Britain. Therefore Marius and Coillus could not by his opinion, without contradiction, be Christian Kings, Engl. Martyrol. die 3. Decembr. nor either of them a King Christian before him, otherwise he had not been the first, but third or second in that order, and degree. 6. And if King Marius had been a Christian, or inclined to that holy Religion, it carrieth no probability, that he learned it of S. joseph: for as Harding with others witnesseth, he was of a child brought up at Rome with the Emperor Claudius, and his mother's kindred. Who nourished was at Rome in his Iwente With his mother's kin the best of th'Empire Hard. Chronic. in Marius c. 49. fol. 41. With Claudius also, that was his own Grandsire. And not returning into Britain until the death of Aruiragus his father, to inherit the kingdom after him, for any thing we read in Histories; and by the common computation of Antiquities, King Aruiragus and S. joseph dying within three years together, it is not a thing to be easily believed, Matth. Westm. an. 73. Bal. cent. 1. in Aruirag. & joseph Aram. that Marius did or could learn Christianity of S. joseph. Neither did, or could Christian Religion allow Marius, a notorions known Bastard, to Inherit the kingdom of Britain, as Heir to King Aruiragus, he having diverse legitimate children by his lawful wise, Voada daughter of King Caratacus. Hector Both. Scotor. hist. l. 3. f. 41. Ex qua filium unum & duas filias susceperat. All which by Christian Religion should have inherited before them, and he, whether they had been living or dead, by that could not claim Title to inherit, and possess the Crown of Britain as he did. And the Scottish Historians who had best reasons Hector Both. from the Scottish antiqu. Scohist. l. 4. fol. 58. Stowe hist. Romans in Marius. to keep these things in memory, do tell us, that he was so fare a Roman, as by all Antiquities, by his mother and education he truly was, they style him Marius a Roman: Marius nobilis Romanus. And he was so fare from having any true Title to the Crown by being the Bastard son of Aruiragus, that he was declared king by the Emperor's Authority, Caesaris Authoritate Britonum Rex appellatus; and to take all controversy away, was forced to marry his own Sister by Father the eldest dughter of Aruiragus and his lawful wife Queen Voada: Harum natu maiorem, ut iam inde Insulae status pacatior foret Matrimonio sibi copulavit. Which all men know no Christian could do. And yet this was after the great victory of Marius against the Scots, and Picts with their Captain Roderike, which was as Matthew Westminster Matth. Westm. an. D. 75. Bal. cent. 1. in joseph Ara. and others writ, not above a year before the death of S. joseph, that chancing in the 75. and this in the 76. year of Christ. In which Battle the two Daughters of Queen Voada, their Brother as it seemeth being dead, were taken Prisoners, and the eldest the next Heir of Britain, after the matters pacified, which was not in any probability before S. josephs' death, was as I have said before, married to Marius her Bastard Brother. Which marriage (if I may so term it) was still continued, & by them was begotten in it Coillus after King, and Father to our first Christian King S. Lucius. 7. So that if we speak properly, and strictly of Christians, and name them only such which actually, and really both in faith, and profession, do hold, only the Christian Religion, and no other, it is evident that none of these three Kings of Britain, Aruiragus, Marius, or Coillus was a Christian, much less converted or baptised by S. joseph. But if we speak of christianity In what sense these Kings may largely be termed Christians. in a more ample and extended sense, as Tertullian and some other ancients have done, of Tiberius, Caius, and some other Emperors, not actually Christians, but so affected especially in some points, and as he doth of Pilate, Tertullian. Apol. adversus gentes. Matth. c. 27. v. 24 which washed his hands, and said he was innocent of the putting of Christ to death, Innocens sum a sanguine huius: I am Innocent of the blood of this just parson: that he was, in consciens a Christian, pro sua conscientia Christianus, we may speak the like of these Kings. And goeso fare with Hardings Author, as to say with him. joseph converted this King Aruiragus By his preaching to know the law divine. For it is not unprobable, but he was persuaded, the Law and Religion which S. joseph professed was true. But whereas Harding addeth. And baptised him as written hath Nennius, The Chronicler in Britain tongue full fine. Except we take baptising in a very large, and Poetical amplifying construction, and say Harding a Poet did thereby understand the true knowledge of Baptism, and not the receiving thereof, neither Nennius nor any approved Author doth, or can prove any such thing. By this also we are sufficiently assured, that neither S. joseph of Aramathia, nor any of his company, though otherwise most holy and renowned Saints, and excellently deserving of this Nation, none of them converting either the King, Nobles, or people of Britain, as so many worthy Authors, and Antiquities have told us, may be named the Apostle, which converted this kingdom to the faith of Christ, or first founded Christian Religion hear. THE XXVIII. CHAPTER. IN WHAT REVEREND SENSE S. JOSEPH of Aramathia is termed Apostle, by some holy Fathers, the renowned sanctity of him, and his companions, together with some particular points of their holy Religion, now denied by some, but even from their time to this, Miraculously approved. 1. BUT allthouh S. joseph was not in the common sense, an Apostle properly unto this Nation, yet we may not deprive him of his due honours; among which, one, as S. Hilary writeth, was to enjoy the name of an Apostle, in an other, yet most honourable construction, and meaning, after the S. joseph how named an Apostle. same manner as he also calleth S. joseph husband to the blessed virgin, an Apostle: because as the Apostles did bear Christ about into the world, by their preaching, so these more really and personally carried him in their arms. The one in his Infancy into Egypt, this other to his sacred sepulchre. joseph enim Apostolorum habet speciem, quibus Christus circumferendus est creditus, Hilar. comment. in Matth. can. 33. & idcirco quanquam in duodecim Apostolorum numero non fuerit, Discipulus Domini nuncupatur. The other Apostles and bearers of Christ were diverse, but this Apostolic or Christ-bearing dignity to take the blessed body of our Saviour from the holy Cross, so solemnly to carry it unto, & bury it in the sacred sepulchre, was a peculiar honour and prerogative to this S. joseph, and registered by all the four Evangelists for this his most heroical Act of Christian Matth. c. 27. v. 57 58. 59 60. Marc. c. 15. v. 43. Luc. c. 23. v. 50. joa. c. 19 v. 38. 39 4. charity and magnanimity with greatest honour: and not without just desert, seeing at that time, when all the properly named Apostles, as Christ had foretold them, were offended because of him, (as our Protestants tanslate) forsook him and fled, this most holy and valiant Apostle, Saint and Soldier of Christ, went boldly unto the Precedent, that had condemned him, asked, obtained, Matth. c. 26. v. 31. 65. and buried his sacred body, with so great pomp, and honour, as the Evangelists have remembered. For which his great and singular faith, and belief in Christ, and love of him, the malice of the jews was so vehemently incensed against him, as the Antiquities of Glastenbury, Vincentius, Drogo Episcopus Antiq. Glast. apud Capgr. in S. joseph. Drogo Ep. Hostien. hist. de morte & Resurrect. Saluat. Greg. Turon. l. 1. hist. Franc. §. 22. p. 18. Vincent. specul. hist. l. 5. c. 56. 57 58. Euang. ascript. Nicod. Acta Pilati apud Greg. Tur. supr. & al. Hostiensis, Gregorius Turonensis, the Gospel ascribed to Nicodemus, who assisted him in that holy action, the public Acts of Pilate found and examined by Theodosius the Emperor, and other Authors, and Monuments bear testimony, that they presently enclosed him a close Prisoner in an obcure Cell, & watched him by the high Priests themselves, hating him more, than they hated Christ himself. 2. Yet he was miraculously delivered from thence, to the great amazement and confusion of his Persecutors: and having solemnised the Assumption of the blessed Virgin Mary with the Apostles, renowncing all his worldly wealth, and terreene honour, his friends, Country, Richeses, adventured so long; tedious and dangerous a journey after S. Peter into this part of the world, to live and die in contemplation of the Mysteries of his Master's Religion, in a corner of an Island, where at that time little or nothing at all was to be found fit for the use of man, and thereby was the first Founder of Eremitical Religeous life in this Nation, and was by permission of King Aruiragus one of the builders and the principal among them, of the first publicly allowed Church to the Blessed Virgin Mary, and the first settled known Altar for Priests to consecrate and offer the blessed body and blood of Christ, proprio ore Antiquit. Glast. apud Godwin Conu. p. 11. Capgrau. Cat. in S. Patricio f. 264. p. 1. col. 1. conficere, as the Antiquities of that holy place with other Monuments are sufficient witness. Their conversasion was in that place, devoutly to serve God, and the blessed Virgin Mary, wholly conversant in watchings, fastings, and prayers: duodecim sancti praedicti in eodem loco Deo & beatae Virgini devota exhibentes obsequia, vigilijs, jeiunijs, & orationibus vacantes. So much these holy men were honoured for these obsequies even from heaven itself, that no meaner, nor inferior Angels, Prayer and duty to the blessed Virgin Mary by S. joseph. nor any other but the same Archangel Gabriel which saluted the blessed virgin with the happy tidings of Christ's Incarnation, for which he was chosen and sent messenger from God unto her, was also sent to them, to admonish and Antiq. Glast. apud Capgr. in S. Patric. l. 5. joseph Guliel. Malm. l. antiquit. Caenob. Glaston. Leland. in Assert. Arthur. M. S. apud Harris Theatr. l. 1. c. 25. instruct them to build a Church in honour of this blessed Virgin Mary Mother of God, and appointed them the place itself: Ibidem Deo seruientes, per Gabrielis Archangeli admonitionem, Ecclesiam in honore sanctae Dei genetricis Mariae contruxerunt: Loco eius caelitus demonstrato. And as they were most dutiful to Christ, and above all Saints, to his blessed Mother, so neither of their helps and assistance was wanting unto them, for not only Christ daily and continually preserved and comforted them, in their difficulties, but the blessed Virgin did extraordinarily assist and aid them in their necessities. Eiusdem Virginis Det genetricis auxilio in necessitatibus suis refocillabantur. And as Christ and his bles-Mother The blessed Virgin Mary Protecteth S. joseph & his companions. gave them these comforts, and consolations from heaven for themselves, and testimony to others then of their sanctity, and holy Religion; So they give continued witness thereof to this day by yearly, and miraculous testimony in the same place. For in the very place where S. joseph with two others of his holy company first rested their weary bodies, upon an Hill with in a mile of Glastenbury, as the preserved Tradition of the Inhabitants there affirmeth, and thereupon in our languadge named weary-all Hill, there A wh●●e Thorn at Glastenburie buddeth forth both leaves and flowers at Christmas. sprunge up, and still groweth a miraculous Thorn Tree, of that kind & species, in all natural respects, which we term a white Thorn, called usually, even by the Protestants which inhabit there, the holy Thorn, which every year at Christmas in the coldest years and weather, firost, snow, or what soever, never failing, buddeth forth both leaves, and flowers. The blomes and branches where of are carried as miraculous remembrances by the Merchants of Bristolle, not fare thence, into foreign Nations. 3. And not without great warrant therefore doth a Protestant Antiquary Selden Illustrate. upon. Poly Olbion 3. Song. p. 54. write: It goes for currant truth that a Hawthorne thereby, on Christmas day always blossometh. You may cast this into the accomt of your greatest wonders. And again: worthily famous was the Abbay of Glastenbury from joseph of Aramathia, that noble Counsellor, as S. Mark calls him, buried there. And a Protestant Poet thus. O three times happy Isle where is that place that might Michael Dragton Polyolb. song 3. Be with thyself compared, for glory and delight, Whilst Glastenbury stood? O who thy Ruins see, whom wonder doth not fill, With our great Father's pomp, devotion and their skill? Thou more than mortal power (this judgement rightly weighed) Then present to assist, at that foundation laid: On whom for this sad waste, should justice lay the crime? Is there a power in Fate, or doth it yield to time? Or was their error such, that thou couldst not protect Those buildings which thy hand did with their zeal erect? To whom didst thou commit, that monument to keep, That suffereth with the dead their memory to sleep? When not great Arthur's Tomb, nor holy josephs' grave From sacrilege had power their sacred bones to save: He who that God in man to his Sepulchre brought, Or he which for the faith 12. famous battles fought. What? Did so many Kings do honour to that place, For Avarice at last so ugly to deface? For Reverence to that state which hath ascribed been, Trees yet in winter bloom, and bear their Summer's green. And noteth in his margyn thus: The wonderful Tree at Glastenbury. And justly may these men writ in this manner, and further of this great wonderful thing: for except my judgement with many be deceived therein, it is one of the greatest wonders, and continued miracles in the world, by my reading, if we consider but a few of many circumstances thereof. It groweth upon an Hill in a Pasture, bare, and naked of other Trees, for shade and shelter for cat-tail feeding there, by reason whereof the Pasture being great and cat-tail many, round about the Tree the ground is as bare and beaten, as any high way, floor, or continually trodden place; the Trunk of the Tree being as great as the ordinary body of a man, is so cut and mangled round about in the bark by engraving the letters of people's names resorting thither, to see that wonder, that a wonder in Nature it is, how the sap and nutrument should be diffused from the root, to the bows and branches thereof, which also be so maimed and broken of by the comers thither, to carry them away for show, and marvel, that a marvel it is, how it can continue any vegetation or growing at all; And yet the arms and bows are spread and dilated in a circular manner as fare, or farther than other Trees freed from such impediments of like proportion, bearing the Haws, fruits of that kind, as fully and plentifully as others do, of which I have been an eye witness and observer. 4. And to make evident Testimony that these and such effects are miracuous and have no cause in Nature, but proceed from a supernatural Agent, & worker to witness the holiness of these Saints, and their Religion. This holy A Protestant punished by God for endeavouring to cut down the foresaid Thorn. Part of the same Thorn flourished as before though cut of from the body. A walnut tree miraculously buddeth forth at Glastenburie on S. Barnabas day: Crosses and other Christian pictures made by S. joseph and his company. Antiquit. Glast. M. S. tabulis ligneis affix. in membranis. Holy Reliks' brought hither, & reverenced by S. joseph. M. S. antiq. de vit. S. josephi. Capgrau. in eodem. Melkin in S. joseph. Antiq. Glast. tabul. Fix. Antiquit. quondam in Monaster. S. Edmundi in Suffolc. & S. Augustini Cantuar. Theatre of great Brit. Cat. of Rerelig. Houses Richard. Gibbonus Catalogue. Religioas. aedium in Comit. Somersetten. L. vlt. de Pagan. C. Theod. & l. Decernimus C. de Episc. & Cler. novel. 117. c. 7. ex julian. & Const. 1. c. 1. Auth. coll. 5 tit. 17. Ord. Rom. de diuin. office c. deaedif. Eccl. pag. 107. Prudent. ●ym. 5. de S. Vincent. & 12. de passionib. Apost. & al. apud Bar. To. 2. Annal. & die 26. julij. Thorn (as the Protestants themselves there name it) had within the memory of diverse, there living so testifing unto me two Trunks, or Bodies, the other of a greater bigness, and a profane Protestant endeavouring to cut down the greatest, and likely both, if God had not miraculously prevented his wicked designment, was extraordinarily punished by cutting his leg, and one of the chips which he hewed of, flying up to his head put out one of his eyes, was enforced to desist, yet having cut down the greater Trunk only, except a little of the bark on the one side, this body of the tree so separated from the root, and lying upon the ground 30. years together, still continued the miraculous flourishing as the other did, and still doth: and being after taken quite away, and cast into a ditch fare of from the place, it likewise flourished and budded as it used before. And after that year it was quite stolen away, not known by whom or whether, as the old people there affirmed. There is also the remnant of a miraculous walnut Tree near S. josephs' Chapel, the stock remaining still alive with a few small bows, the rest cut away, which never buddeth forth until the Feast of S. Barnabas the Apostle, commonly esteemed the longest day, and then it suddenly flourisheth as much as others of that kind, of which I have spoken before from the Protestant Bishop of that place Doctor Montague. That which is left of this Tree keepeth the same miraculous course every year in flourishing, and bringing forth of leaves, but no other fruit, of nuts, the branches being, when I saw it of late years, too small, young and tender to bring them forth or sustain their weight. 5. These holy men among other memories of their holy Christian profession made, used, and left there, the Picture of the Crucifix, and other holy Images to testify to posterity they were Christians by Religion, which there inhabited. Figuram nostrae Redemptionis aliasque figuras manifestas repererunt, quibus bene cognoverunt, quod Christiani prius locum inhabitarunt. which remained there until the coming of those Apostolic men, which Saint Eleutherius Pope sent hither in King Lucius his time. There they kept with great reverence (which with like devotion they brought so fare with them) two small silver vessels filled with the blood and sweat of our blessed Saviour. Duo vascula alba & argentea cruore prophetae jesu perimpleta. There they left a Succession of the first and most holy Religeous men, continuing (except in one part of the second Age) by some until S. Dunstan his time, by all, many hundreds of years, after the Saxons coming hither, and were renowned in all Nations in the time of the Romans, the Britan's and diverse Ages of the Pagan Saxons, as also after they were Christians, in and after S. Augustine his days: as I shall deliver at large when I come to that Age. These two Religeous memories, the vessels of sweaty blood of Christ, and the sign of the Cross found in that holy place, gave invincible testimony it was the Residency and habitation of blessed S. joseph, and his holy company, none but good Christians, reverend preservers of such Relics, and ensigns, and as appeareth by the ancient laws and monuments hear cited, no Church founded by Christians but with a Cross or Crosses erected there, even in those first happy times, as a Title and memory. THE XXIX. CHAPTER. WHEREIN IS showed HOW OUR PROtestant Antiquaries and others of England vehemently contending to prove that S. Paul the Apostle preached hear in Britain, do prove no such thing, by any Authorities, they allege for his being hear. 1. IT is a common opinion of our English Protestant Antiquaries, and others of that Religion, that S. Paul preached hear in Britain, but the testimonies and Authorities upon which Protestants Arguments and authorities for S. Paul's preaching in Britain examined. they ordinaly build, do not in my jugment prove any such thing of him in particular, more than of the other Apostles. Their first Archbishop of Canterbury thus pleadeth for S. Paul: Paulum ipsum gentium Doctorem, cum alijs gentibus tum nominatim Britannis Euangelium nuntiasse post priorem suam Romae incarcerationem, & Theodoretus & Sophronius Patriacha Matth. Parker. Antiq. Brit. p. 2. Lib. de curandis Graecorun affect. Hierosolymitanus affirmant: both Theodoret and Sophronius patriarch of Jerusalem do affirm that Paul himself, Doctor of the gentiles did preach the Gospel to other Nations, and namely to the Britan's, after his first imprisonment at Rome. The Protestant Authors of their great Theatre of great Theat. of great Brit. l. 6. c. 9 Britain, thus writ of S. Paul's being hear: who doubtless after his first releasement from Rome, confirmed the doctrine to these western parts of the world, and among them, as may appear, to this Island of Britain, as both Sophronius Patriarch of Jerusalem, and Theodoret an anncient Doctor of the Church do affirm, and prove, saying that Fishers, Publicans, and the Tentmaker (meaning S. Paul) which borough the Evangelicall light unto all Nations, revealed the same unto the Britan's. Sir william Camden a principal Antiquary speaking of S. Peter's preaching hear, joineth also S. Peter with him in these words: Petrus etiam Camden Brit. in Sommersetshire ipse huc penetravit & divini verbi lumen diffudit, uti etiam Paulus, teste Sophronio & Theodoreto post secundam Romae Incarcerationem: Also Peter himself came hither, and diffused the light of the divine word, as also Paul, as Sophronius and Theodoret testify after his second Imprisonment at Rome. Also Andre du Chesne in his Andre de Chesne hist. d'Anglet. Escosse & Hiberne p. 152. Stowe hist. Romans. Holinsh. hist. of Eng. Harris. descript. of Britain. Author of 3. Convers. part. 1. p. 21. 22. §. 22. Engl. Martyrol. die 25. januar. French History of England, Scotland, and Ireland saith: S. Paul came hither apres se second prison a Rome: after his second Imprisonment at Rome. And citeth for this his opinion Theodoret, and Sophronius, as the alleged English Protestant's have done before, of which opinion and upon the same Authority are other English Protestant Historians, as Stowe, Holinshed, and Harrison. 2. To whom I add two late Catholics, Authors of the Three Conversions, and the English martyrologue both of them relying upon the same Father's Authority, and Arnoldus Miramannius, whom they also mistake as the others, contending to prove from him that S. Paul came hither in the fourth year of Nero the Emperor, which he affirmeth not, and whosoever so teacheth, or with our Protestant Antiquaries before, that S. Paul came hither upon his liberty from his first Inprisonment in Rome, quite over turneth his being hear at all, as I shall demonstrate in the Chapter following, which perhaps the Gatherer of the English Martirologe observed, and therefore Die junij. 29. contradicteth himself; concerning this coming of S. Paul into Britain in an other place, making it to fall out in the 67. year of Christ, which was Matth. West. an. gratiae 67. Godwin Conu. of Brit. p. 7. Godwin supr. p. 6. Hieron. in cap. 5. Amos. Godwin Conu. supr. p. 7. Theat. of great Brit. l. 6. c. 9 Engl. Mart. 25. januar. by common account the last year of the Empire of Nero. And to carry Protestants consent with me, a Bishop of their profession, speaking of those, which say S. Paul came hither in the fourth year of Nero, according to truth of History, thus affirmeth: it cannot be, but he is mistaken, this Protestant citeth S. Hierome upon the 5. Chapter of Amos the Prophet inclining to bring S. Paul hither, but the place being examined, proveth no such thing, S. Hierome there only speaking, as diverse others of the holy and ancient Fathers do, of the great labours of S. Paul, but nothing at all of his coming either into, or near our Britain. Wherefore this Protestant Bishop leaving S. Hierome, as unprofitable to his purpose, catcheth hold of Theodoret, as his fellows did before, in this manner: But Theodoret some what more plainly to the same purpose, when S. Paul, saith he, upon his Appeal being sent to Rome by Festus, was heard, and upon his hearing acquitted, and set at liberty, he travailed into Spain, and making excursion unto other Nations, brought unto them the light of heavenly doctrine. Again Paul, saith he, extended his travails into Italy, and Spain, profiting also the Lands that lie in the Sea. And lastly that we may not doubt, in these kind of speeches (other Nations, and the Islands that lie in the Sea) he had an aim at our Britain: in an other place he saith plainly and expressly, (as I find it cited In psal. 116. l. 9 de curand. Graec. affect. by N. D.) that he preached in Britain. The same seemeth, to be confirmed (if happily he used not, poetica licentia) by venantius a Christian Poet, yet very ancient, that describing the travails of S. Paul writeth of him thus. Transijt Oceanum, vel qua facit Insula portum, Quasque Britannus habet terras, quasque ultima Thule. He crossed the Seas unto the land, and utmost Coasts of Thule Arryving at the Ports and Isles, where Britan's bare the Rule. For so do our Protestant Authors of the great Theatre allege, and translate that ancient Christian Poet, yet with this clause of exception: if Theatre of great Britain l. 6. credit may be given to a Poet. And the same Protestant Bishop confidently thus writeth: Sophronius Patriarch of Jerusalem in plain terms delivereth, that S. Paul was hear amongst us. Godwin Conu. supr. pag. 7. 3. These be the chiefest or only grounds, where upon our English Protestant's with some other Antiquaries do frame their so fixed opinion, of S. These Arguments disabled to bring S. Paul into Britain. Paul's coming into Britain, and preaching hear, fare too weak and feeble to bear and support that their building, as will appear by a brief examen of these their Authors. And first concerning Venantius Fortunatus their own Antiquaries before have disabled him in such a business, certainly to conclude Venantius Fortunatus doth not prove, that S. Paul preached in Britain. that S. Paul was hear upon any report of a Poet speaking therein, as they think Poetically amplifingely or feignedly, if credit may be given to a Poet, say some, If happily he used not Poetica licentia; Poetical excess, as an other writeth: Which is as much as if they had plainly said, no certainty thereof can be concluded from that Author. Which is a thing undoubted, and without question, if we examine, and consider the discourse and intention of that Poet, in that place, which being Poetical, as these Protestants have insinuated, doth climb up to an high Hyperbole, that we might the better be assured, that the travails of S. Paul (whereof there is no doubt) were exceeding great. For he telleth us, after the manner of Poets, that S. Paul converted, or at the least preached in all Nations, even all Lands of the world, which cannot possibly be true. For desides so many fare distant of, and vast Nations, where others of the Apostles are known to have preached, and S. Paul never to have approached unto them, there be innumerable Lands in the known world, & to omit the other great Ocean, Protestants & others assure us, there be eleven thousand and more which the Spaniards call Philippins, & and name their King Emperor of them, and yet this Poets words say, S. Paul was in, and travailed through all Lands, which had any landing Port in them. Transijt Oceanum, vel qua facit Insula portum. Where the words qua and Insula have relation to all Lands in all other places, Harrison description of Britain. p. 29. 30. and not to this our Britain, or British Lands, which be remembered particularly in the next words. Quasque Britannus habet terras. And if we should only insist in the British Lands, there be so many, and those that have landing places, that S. Paul could out by any means visit them all, to justify the Poet's words in a true literal sense, and meaning: for our Cosmographall descriptions of Britain set forth by Protestants, and others tell us, besides the greater Lands, the Sorlings and Isles of Sully beyond cornwall are in number 147. The Hebrides 43. Orchades 31. or 28. further this assertion, that S. Paul should travail and pass through all the land, and Lands of Britain, and Thule. Quasque Britannus habet terras, quaesque ultima Thule: Transijt; Cannot possibly be verified of S. Paul, who could not by any account as I will prove hereafter, be in these parts above three months at the most, in which short time all the lands of Britain, and Thule, commonly taken to be Island so fare distant hence, could not be passed over, nor in many years. Sebastian Monster. in Cosmogr. & alij communiter mislandia. And it plainly appeareth by this Author in the same place, that he spoke this Poetically, and in amplifying manner of S. Paul; for there he saith of him, that he preached to all Nations, by all Sea and land, Europe, Asia, and Africa that he preached in all places where the sun shined, North, South, west, and east. Quid saccr ille simul Paulus tuba gentibus ampla, Per mare, per terras Christi praeconia fundens. Europam, & Asiam, Lybiam, sale dogmata complens, Et qua sol radijs tendit, stylus ille cucurrit Arctus, Meridies, hic plenus vesper, & ortus. Which cannot literally be verified of S. Paul, or any man, that ever was; and then immediately follow the two before cited verses. Transijt Oceanum: quasque Britannus habet terras: To testify they were to be taken in the same sense, Britain being called by some an other would, and Thule, the utmost end of the then commonly known globe of the earth; which is further proved by the next and immediate words having reference in construction, with his verse of Britain: for he maketh a distinction, and stay, at the and of the first verse. Transijt Oceanum; To testify; he meant not Britain, but all Lands by the words. Vel qua facit Insula port●m: And then addeth as a narration of an other different thing. Quasque Britannus habet terras, atque ultima Thyle, Buccina concrepuit Regiones una per omnes. That S. Paul sounded forth the doctrine of Christ through all Regions which either the Britan's or they of Thule did possess. And then further reckoneth all other Nations converted by S. Peter, and S. Paul, and how they both preached in all the world. Ambo triumphantes spargunt nova dona per orbem. The like Hiperbolicall speech he useth of S. Paul in an other place, saying, Venant. Fortun. Libel. ad justin. junior. Imperatorem & Sophian Aug. the wheel of his tongue did run about the Poles of the world, and to thousand of Nations be preached. Quod cecinit Paulus passim tuba millibus una, Gentibus & stupidis fudit ab ore salem. Cuius quadratum linguae rota circuit exem. And plainly saith, that both S. Peter, and S. Paul preached through out Venant. Fortun. in vita S. Martin. the universal world. Dogmata quae Christi totum sparsere per orbem. Theodoret cited by Protestants, doth not in any place affirm that S. Paul preached in Britain. And thus concerning venantius Fortunatus. 4. Now let us come to Theodoret and Sophronius. The first place which our Protestants allege from Theodoret, for S. Paul's preaching hair, is in his 9 book, de curandis Graecorum affectionibus, and thus urged as also Sophronius by these men: Sophronius Patriarch of Jerusalem, and Theodoret an ancient Doctor of the Church do affirm, and approve saying, that Fishers, Publicans, and Theatre of great Britain l. 6. c. 9 Sophron. serm. of the Nativity of the Apostle. Theodoret. de Curand. Graec. affect. l. 9 the Tentmaker, (meaning S. Paul) which brought the Evangelicall light unto all Nations, revealed the same unto the Britan's. But if this were so testified by these Fathers, it no more proveth that S. Paul brought the Evangelicall light hither, than all the other Apostles, which no man will affirm, for it is spoken equally of them all, meaning (as the words be plain) that the whole company of the Apostles joined together, and some preaching in one Nation, some in others, both preached in Britain, and the other Nations, as the words of Theodoret being these, which follow are manifest: nostri illi Piscatores ac Publicani Theodoret. l. 9 contra Graecos. Sutorque ille noster cunctis Nationibus legem Euangelicam detulerunt. Neque solum Romanos, quique sub Romano degunt Imperio, sed Scythas quoque ac Sauromatas, Indos praeterea, Aethiopes, Persas, Setas, Hircanos, Britannos, Timerios & Germanos, utque semel dicatur, omne hominum genus, Nationesque omnes induxerunt Crucifixi leges accipere. Which by no possibility can be verified, or understood to be spoken only of S. Paul, but all the Apostles together, of which some one at the least, as S. Peter before, did preach to the Britan's, and caused them to receive the Law of Christ crucified. And to manifest this more fully, the same Author Theodoret speaking in an other place of the travails and preaching of S. Paul in particular, never bringerh him nearer to Britain, than Rome, or Spain, thus he writeth of that holy Apostle: Beatus Paulus Theodoret. in ps. 116. breviter docet quot gentibus salutaria praeconia attulit, inquiens, ita ut ab Hierusalem per circuitum usque ad Illericum repleuerim Euangelium Christi: postea igitur in Italiam venit, & in Hispanias pervenit, & Insulis quae in mari iacent utilitatem attulit. Romans quidem scribens ait, spero enim cum in Hispanias proficisci caepero, quod praeteriens videam vos, & à vobis deducar illuc. Et admirabili Tito scribens, inquit, huius rei gratia reliqui te Cretae, ut constituas per Civitates Presbyteros, sicut & ego disposui tibi. Where we are fully told, and assured, that Theodoret doth not write, that S. Paul came nearrer unto Britain then Rome, or Spain, for he expoundeth himself, what Lands he meaneth S. Paul brought Salvation unto, when he exemplifieth in Crete, and the Lands in the Adriake sea, where he ordained S. Titus' Bishop, and it was Metropolitan to the others, Ptolomaeus Geogr. Munster. in Creta. Abraham Ortel. & alij. joannes Leuncl. de ordine Ecclesiarum Constantinopoli subject. Provincial. Roman. Hier. Catal. in Titus. Doroth. Synops. in eod. Theodoret. epist. Act. cap. 27. cap. 28. c. 13. c. 20. Godwin Conu. p. 7. Tree Conuers. part. 1. p. 21. Magdeburg. cent. 1. l. 2. cap. 10 col. 595. anciently known by the name Ecatompolis, the Island of an hundred Cities having so many in it, and the Metropolis of it, was Metropolis and archiepiscopal See to the adjacent Lands, as we are assured by joannes Leunclavius, Provincialis Romanus antiquus, and others more ancient, as S. Hierome, and Dorothaeus, and Theodoret in his defensory Epistle, where he testifieth, that being Bishop of Cyprus, he had 800. Churches under him, Octingentis Ecclesijs Pastor essem. And the Scripture itself telleth us, of diverse Lands in that Sea only, where S. Paul was, as Cyprus, Crete itself where he ordained S. Titus, Bishop, Clauda, Melita, and others. And absurd it is which the same Protestant Bishop before cited from N. D. the Author of the Three Conversions, that Theodoret saith plainly, and expressly upon the 116. Psalm, that S. Paul preached in Britain, that Author affirming no such thing, but speaking in the name of the Magdeburgian Protestants, who if they so teach, they are mistaken therein, as I have proved before, Theodoret having no such saying there, or in any other place, and there not so much as naming Britain, or Britan's: and the Magdeburgian Protestans seem also to be of opinion, that S. Paul was never in Britain, for dilating at large the Travails of that holy Apostle and teaching how a little before his death he preached in Italy, Spain, France, and other parts of the west: In Italia, Gallia, Hispania, & alijs Occidentis partibus docuit Euangelium, they name not Britain, except coniecturally Sophronius teacheth not, that S. Paul preached in Britain. they include it in that clause, and other parts of the west. 5. Now to come to their other Author, Sophronius, Patriarch of Jerusalem, who as some Protestants before, and some Catholics also write, doth teach, in his Sermon of S. Peter and Paul, and as a Protestant Doctor affirmeth 3. Convers. part. 1. Engl. Martyr. in S. Paul. Sutcliffe subvers. pag. 4. Sophron. l. aut Serm. de Petro & Paulo. in his Sermon of the Nativity of Christ, that S. Paul preached in Britain, there is no such thing or the like in any of those Sermons. Only I find in his Sermon or Book of S. Peter and Paul, how he writeth of S. Peter in this manner: illi mundi procuratio committitur, & traduntur caelestium the saurorum claves. Super caetum Apostolorum constitutus est, ubique seminando verbum vitae: the charge of the world is committed to S. Peter, and the keys of the celestial treasures The charge of the world, committed to S. Peter. are delivered unto him, sowing the word of life every where. Therefore these Authorities so magnified by Protestants for S. Paul's preaching hair, cannot warrant us in that behalf. Which some of their best Protestant Antiquaries have both observed, and plainly confessed. One of them thus writeth, of the chiefest Harrison descrition of Britain p. 22. 23. Authority: some repose great assurance upon Theodoret, that Paul the Apostle should preach the word of salvation hear, after his delivery out of Captivity: But sith I cannot verefy the same, by the words of Theodoret, to be spoken more of Paul, than Peter, or the rest, I will pass over this conjecture. And their great first Protestant Archbishop seeing the weakness of the proofs for this opinion, doth Matth. Parker. Antiquit. Britamnic. p. 2. 3. plainly say, that S. Paul was not hear in parson at all: And is content to acknowledge it for an uncredible & impossible thing also, that S. Paul was hear either parsonally by him himself in presence, which he utterly disableth, or by sending Protestants confess S. Paul was n●uer in Britain. any others hither, except he converted Claudia Rufina, our British Lady at Rome (the contrary whereof is evident) and she sent the Christian faith to her friends in Britain: hoc quod Pontificij incredibile, atque adeo impossibile statuunt, cum vero cohaeret maximè. Quanquam enim ipse ad hanc Insulam profectus S. Claudia a British Lady, a Christian before S. Paul his first coming to Rome. non sit, tamen Claudiae Rufinae nobilissimae Britannae, & Graecis Latinisque literis instructae Christianam Religionem suasisse perspicuum est. Hanc itaque iam ad Christum conversam, non minus est verisimile Christiana dogmata ad Britannos misisse suos, quam ante acceptam fidem, Epigrammata Martialis. What a chimerical conceited untruth this is, will more appear, when I come to this our Noble British Lady, a Christian in Rome, long before S. Paul's first coming thither. An other a Protestant Bishop among them, is witness, that it is so fare from a common, and allowable opinion, that S. Paul was in Britain that diverse ancient and worthy Authors exclude him from Spain itself, and all other Western Nations, except Italy, whither he was brought a Prisoner to Rome. Innocentius the first, Bishop of Rome, saith plainly, that none of the Apostles Godwin Conu. of Brit. p. 6. except Peter taught either in Spain, or in any other part of the west. And Thomas Aquinas grounding himself upon the judgement of Gelasius, delivered by Gratian utterly denieth the repair of S. Paul into Spain. So doth Dominicus Soto, yielding for his opinion, that no ancient writer ever mentioned that voyadge. And the French Historians, Nicholas vignier, and Francis Burgoing, make it Nichol. Vignier Biblioth. historial. an. 61. Francis Burgoing l. 2. c. 1. l. 3. c. 2. Rom. cap. 15. very doubtful: the first saith: it is not found by any certain, and trusty Authors. The other saith: S. Paul did promise to go into Spain, but it is not certain that he was there. THE XXX. CHAPTER. HOW IT IS VERY PROBABLE, THAT S. Paul preached hear in Britain although not until long after that S. Peter and his Disciples had first hear founded the Church of Christ. 1. BUT although I may not be so confident as these our Protestants have been upon so weak, and slender foundations, to build an undeniable and unquestionable certainty of S. Paul's being, & preaching hear in Britain: Yet I do not doubt but standing upon other grounds, than they have done, I may both publish it for a morally warrantable historical truth, that S. Paul preached hear, that we may honour him for one of our holy Apostles, set down a prefixed time, though near his death, of his coming hither, as also some few things, which in moral judgement he performed hear. And to S. Paul preached in Britain. begin with his coming hither, we have diverse both ancient and later Authorities to settle us in that opinion. First Eusebius himself bringeth him into our Neighbouring Countries, Italy, Spain, and France to preach the Gospel: Dicitur peregre profectus in Hispaniam, & Italiam Christi Praeco verbum Eusebius Hist. Eccl. l. 2. disseminasse. Therefore coming of purpose to these parts to preach, and to parts fare from Rome, peregre profectus Christi Praeco, and to sow the word round about, verbum disseminasse, we may not exclude his labours out of this Nation. S. Hierome speaketh more plainly, and urgeth the testimony of S. Paul himself to entitle our Britain so great a part of the western world to be partaker of the preaching of S. Paul, and speaketh as though God had ordained his liberty from Prison to that end. Sciendum Paulum ● Nerone dimissum, Hieron. in Catal. Scrip. in S. Paulo Apostolo. ut Euangelium Christi in Occidentis quoque partibus praedicaret, sicut ipse scribit in secunda Epistola ad Timotheum, eo tempore quo & passus est, de vinculis dictans Epistolam. In prima mea satisfactione nemo mihi affuit, sed omnes me dereliquerunt, non eis imputetur. Dominus autem mihi affuit, & confortavit me, ut per me praedicatio compleretur, ut audirent omnes gentes. Thus S. Hierome contendeth to prove by S. Paul's own words, and testimony, that he preached in these parts, and his words, ut per me praedicatio compleretur, ut audirent omnes gentes: that by me the preaching might be fully known, and that all the Gentiles 2. Tim. 4. v. 17. might hear: as our Protestants translate, do prove no less. For it is evident by S. Paul himself, and all others, that after his return into the Eastern parts, he preached unto those he had instructed before, and not fulfilled all his preaching there, nor all the Gentiles did or could hear him there, being dispersed in so many Nations, also of the west, of which this Nation was so great a portion, that where, omnes gentes: all the gentiles were to hear S. Paul's preaching, in this part of the world, Britain was not, nor, (to make good S. Paul's words) could be exempted, especially seeing S. Hierome saith plainly, and S. Paul confirmeth it, that he was delivered from his Prison to preach the Gospel to all gentiles of the West. And S. Isidor beareth the same witness, for showing how S. Paul preached in the east, and then after in Italy, and Spain, he addeth of the other western Nations, ac nomen Christi multarum Isid. Hisp. l. de vita & morte Sanctorum c. 71. manifestavit gentium populis, quibus ante non fuerat declaratum: and he made the name of Christ manifest to people of many Nations, to which it was not before declared. And saith he was chosen a Master, and preacher in all places, and his Apostleship was given for the uncircumcised gentiles. Paulus in omnibus Magister Cap. 83. supr. & Praedicator eligitur. Paulo Apostolatus praeputij in gentibus datus est. S. Epiphanius seemeth to be of the same opinion. And our renowned Countryman Epiph. haeres. 52. Bed. in Martyr. pride. call. jul. to. 3. S. Bede speaking of S. Paul, saith, that besides his great labours in the east, he also preached in the parts of the west: Euangelium christi in Occidentis quoque partibus praedicavit. Where the words, the parts of the west, spoken without restriction, or limitation to any particular place, parte, Province, or kingdom, will not suffer so great a part, as great Britain to be excluded from his preaching, 2. For which opinion we may also cite the ancient Roman martyrologue, Martyrol. Rom. Ado, & Vsuard● in Martyrol. die 29. junij. Petr. Cluniacen. l. 2. ep. 1. Trithem. in S. Maximo. Cat. Episc. Mogune. Ant. Demochar. count. Calu. Gul. Eisengr. cent. 1. Philip. Bergom. histor. l. 8. an. 90. Genebrard. in Chron. an. 63. Franc. Burgoing hist. l. 3. c. 2. Magdeb. cent. 1. l. 2. c. 10. col. 595. Theatre of great. Brit. l. 6. Godw. Conu. Ado Viensis, Vsuardus, Petrus Cluniacensis, Trithemius, the Cathalogue of the Bishops of Mentzes, Philippus Bergomensis, Antonius Democharez, Gulielmus Eisengrenius, Genebrard and others, testifying S. Paul's preaching in the west Countries, near unto Britain: so do diverse foreign Protestants, and of this Nation also: Francis Burgoing, the Mageburgians with others, writing plainly, that, in Italia, Gallia, & Hispania, & alijs occidentis partibus docuit Euangelium: he preached the Gospel in Italy, Gaul and Spain, and other west parts which he had concluded with himself: citing for this proof, Philip. 1. v. 25. 26. Epist. ad Phillem. v. 22. and Rom. 15. By which relation we cannot without injury both to S. Paul, and this kingdom, deprive Britain of his preaching. And therefore diverse both ancient and late writers do expressly, and particularly affirm, that Saint Paul preached in this Nation. Among which for ancients I may allege Venantius Fortunatus before; for although as I have proved, his narration of S. Paul's preaching cannot without some Poetical strain, or fiction be verified, yet being a Christian, a Priest of Italy, and Bishop of Poicters in France where he was most likely to be truly informed of S. Paul's labours, he might not without too much liberty, and amplification in his kind extend them, as he doth, unto Thule and the uttermost parts of the known world, except he had found good warrant to write as he did, that he preached in all the Dominions of the Britan's, the way and passage thither. Quasque Britannus habet terras, quasque ultima Thule. And Arnoldus Mirmannius plainly writeth of him: Ad Occidentis & Arnold. Mirm. in Theatro conu. gent. Europae Climata importare Euangelium students, Hispaniam primum, hinc Galliam, inde Britanniam pridem a Claudio triumphatam, Orchades, caeterasque Oceani Regiones, seu Insulas extremas quasque petens, per Germaniam in Italiam contendit. Desiring to carry the Gospel unto the Climates of the west, and Europe, going first into Spain, then to France, from thence to Britain, where Claudius had triumphed a while before, the Orchads and other Regions or Isles of the Ocean by Germany went into Italy. Where we see, a constant affirmation of his preaching hear, with such circumstances, and particulars, that without great Authority for so constant a Relation, it had been great rashness to have made it. To these we may add Bellarmine, who speaking of Christ's sending his Apostles to preach, saith: he sent some into the furthest part of Britain to destroy by them the Idols of the world, and erect the Standard of the Cross to change laws, and customs, and Bellarm. l. meditat. Anglice translat. pag. 207. to overthrow the Tyranny of the Devil. Where speaking in the plural number of Apostles sent hither, he must needs by one of them understand S. Paul. For it is evident before, even by Protestants allowance, that excepting him none of them but S. Peter preached in this kingdom of great Britain. And in this opinion are diverse Catholic writers of this Nation, expressly writing that S. Paul parsonally preached hear. 3. M. Harris in his Manuscript History thus testifieth of him: he came into Harris Theat. l. 1 c. 15. Engl. Martyrol. die 29. junij. this land of Britain, and hear preached the Gospel. The Publisher of the English martyrologue saith of him: It is recorded by diverse ancient writers, that he came parsonally into our Island of great Britain, and there preached the Christian faith. And again in another place: according to diverse ancient writers, S. Paul parsonally came into Britain, and there preached the faith of Christ. The author of the januarij 25. The Author of the 3. Conu. of Brit. p. 22. Gulielm. Camd. in Britannia. in Sommersetshire. Matth. Parker. Antiquit. Brit. p. 2. book entitled The 3. Conversions is of the same judgement. So be many others, and some Protestants as their chief Antiquary Camden; who affirmeth, that both S. Peter and S. Paul preached hear: Petrus ipse huc penetravit, & divini verbi lumen diffudit uti etiam Paulus: Therefore it is a fare fetched fiction, of the first Protestant Archbishop of Canterbury to say, that those which be of the Pope's Religion do make it a thing incredible, and impossible, that S. Paul either parsonally by himself, or by any his Disciples preached hear: pontificij incredibile atque adeo impossibile statuunt. For Catholics are so fare from making either of these either incredible, or impossible, that we willingly allow them, both for probable. Only I have proved, and by Protestants warrant that it is a thing both incredible, and impossible that either S. Paul or any other of the Apostles, but S. Peter and his Disciples should be the first and principal Founders of the Church of Christ in this Kingdom. But they be Protestant and not Catholic writers, which by their weak grounds, and feeble Authorities have so much as in them lieth, made S. Paul's preaching in Britain to be neither credible, nor probable, both which I have thus disproved, and proved it be both possible, credible, and probable that he was, and preached in this kingdom. THE XXXI. CHAPTER. CONCERNING THE TIME OF S. PAUL'S coming into, and preaching in Britain. That it could not be until the later end of the Empire of Nero, a little before the Martyrdom of S. Paul, and was hear, but a very short time. 1. CONCERNING the time of S. Paul's supposed coming hither, being but a circumstance of a doubtful object, and matter itself, it must needs be more doubtful and uncertain▪ the Authors of the English Martirologe, and the Three Conversions of Britain, asscribe his coming to the fourth year of Nero Engl. Martyrol. die 25. januar. The first saith: According to diverse ancient writers, in the fourth year of Nero the Emperor his Reign, the Iewe●●eing by his Edict banished Rome, he (S. Paul The error of them which think S. Paul came into Britain in the 4. year of Nero, confuted. parsonally came into Britain, and there preached the faith of Christ: The other writeth in this order: Arnoldus Mirmannius in his Theatre of the Conversion of all Nations affirmeth, S. Paul to have passed to Britain, in the 4. year of Nero. Anno Domini 59 and there to have preached. divers Protestants seem to incline to the same opinion, and for the same respects: But as I have proved before this could not be, and the first Author contradicteth himself, both in the time, and his Author of 3. Conu. of Brit. p. 22. Engl. Martyr. june 29. Authors: for in an other place using the same Authorities of Theodoret, Sophronius, Venantius Fortunatus, & Mirmamnius, as in the former, not any one of them speaking any such thing, he saith: It is recorded by diverse ancient writers that about the year of Christ, threescore and seven S. Paul came parsonally into our Island of great Britain, and there preached the Christian faith. And the Author of the book of the Three Conversions is as much deceived, if he thinketh Arnoldus Mirmannius did teach, that S. Paul came hither in the fourth year Theatre of great Brit. l. 6. Godwin Conuers. p. 7. of Nero, as our Theatre Protestant writers do cite him, for Mirinannius speaketh of no year at all, of S. Paul his coming hither: But making S. Paul to begin his travails after his Imprisonment by Nero in the fourth year of his reign, carrieth him presently into Syria, Pamphilia, Licaonia, Phaenice, Mysia, Phrigia, Galatia, Bithynia Achaia, Macedonia, the rest of Greece and Asia, and after Arnold. Mirm. Theatro conu. gent. all this affirmeth, he came into the west, Spain, France, and Britain: Quarto Neronis anno postremum iter ingressus, peragravit tertium aut quartum Syriam, Pamphiliam, Lycaoniam, Phaenicen, Mysiam, Phrygiam, Galatiam, Bythiniam, Achaiam, Mac●doniam, reliquamque Graeciam, pariter & Asiam, Illericum usque Christianae Religionis prorogans pomaeria. Demum ad Occidentis & Europae Climata importare Euangelium studens Hispaniam primum, hinc Galliam, inde Britanniam petens. Where he maketh his coming into these parts, one of his last labours, and his last of all, except his return to Rome, to suffer Martyrdom, in the later time of Nero. And he is no less deceived, which saith: About the later end of Guiderius Reign, or not long after Claudius' return to Rome, it seemeth both by testimony of ancient writers, and by the course of S. Paul's peregination that he came into this land of Britain, and hear preached the Gospel. For it is evident Harris hist. M. S. l. 1. c. 15. by diverse places of holy Scripture, that it was both long after the return Rom. 15. Act. ca 26. c. 27. & 28. c. 25. Matth. Westm. ad an. 44. & alij. Stowe & Howes hist. in Claudius. Cat. Prot. Regum Brit. of Claudius the Emperor unto Rome, being about the 44. or 45. year of Christ, and after his death also, 8. or 9 years after this, and after Nero had reigned some time before S. Paul came to Rome itself, or any part of Europe or the West. And this Author naming in general ancient writers for his assertion mistaketh them in this thing, for none doth, or can, whether ancient or late writer contrary to Antiquity, and the holy Scripture, so affirm. The chief testimony he bringeth is from Theodoret, affirming that S. Paul came into Italy, and into Spain, and profited the Lands that lie in the Sea: in Italiam Theod. in Ps. 116. venit, & in Hispaniam pervenit, & Insulis quae in Mariiacent utilitatem attulit. But I have showed before that Theodoret interpreteth himself of Lands in the Adriaticall See, and nameth them in the plural number. And it rather maketh against, then for that opinion, if by impossibility he could be understood of our Britain, for he setteth down S. Paul's visiting those Lands after his being both at Rome, and Spain, 20. years at the least after the Return of Claudius to Rome from Britain. He allegeth Petrus de Natalibus, to as little purpose, writing as he saith, that S. Paul converted one Lucius in Britain, and his Disciple S. Tymothie baptised him: what this Lucius and Tymothie Petrus de Natal. l. 1. c. 24. were I will entreat hereafter, but certain it is, that S. Timothy Bishop of Ephesus continued at his charge, and came not hither; and if we should suppose the contrary, (contrary to all Antiquity) yet coming hither with S. Paul, and S. Paul not coming unto any western part of many years after, as I have made demonstration before, this disproveth, and proveth not his purpose, speaking of no time at all. And this Author contradicteth himself in this Relation, for he expressly writeth in these words: S. Paul after his second Imprisonment at Rome came into Britain. Which was many years as I have Harris supr. l. 1. already proved, after the death of King Guiderius, and Claudius his return to Rome, and very long after this our Britain had received the faith of Christ from S. Peter, and his Disciples. 2. And to manifest unto us, that S. Paul did not come into Britain, until he had performed his promise of going into Spain, after his dismission from his imprisonment at Rome, and his long travail into the East Countries again, we have both Antiquity and Scripture for sufficient warrant, to be firmly of that mind. For all those Authors which I have cited before, for S. Paul's preaching in these parts, especially in Spain, as the Martyrologes of the Romans, Vsvardes, S. Bede, and Ado, Petrus Cluniacensis, Trithemius, Antonius Democharez, Eisengrenius, Mirmannius, Genebrard, Matthew of Westminster with others, as diverse Protestants, namely the Magdeburgians, Francis Bargoing, their English Protestant Bishop Godwin, their Publishers and Comments upon Matthew Westminster with many others agree, that after Matth. Westm. an. 57 Magdeb. cent. 1. in S. Paul. ●r●nc. Burg. hist. l. 3. Godwin Convers. p. 7. Protest. comm. in Matth. Westm. an. 57 Rom. c. 15. v. 24. 28. 25. his freedom from Prison at Rome, S. Paul went through France into Spain. And except we should offer so great violence, and injury, to the honour of S. Paul, as to make him a wilful breaker of his holy resolution, and promise, he himself in holy Scripture is best witness, that after his liberty at Rome he immediately went into Spain, for writing to the Romans he saith: Whensoever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to be brought one my way thitherward by you. And again in the same Chapter: when I have performed this (his journey to Jerusalem) to minister unto the Saints, I will come by you into Spain. Where he maketh a full resolution, and promise, to go by Rome into Spain: the Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Per vos proficiscar in Hispaniam: I will come by you into Spain: as our Protestants translate it. All Texts agreeing, as though he principally intended his journey to Spain. Wherefore being an undoubted truth, both by Scriptures, and Antiquities, that he was at freedom, and liberty at Rome, so fare one his promised journey to Spain from the east, and by which he said he would come to go, and by them be accompanied thither, and certain, that after two years, so soon, as he had liberty, he went from S. Paul after his first imprisonment at Rome, went into the East Countries, spending diverse years there, before he could come to Britain. Rome, and as so many Authors before affirm, immediately through some parts of Gallia into Spain, I cannot see how this his course, and Order of travail can be questioned. 3. That S. Paul did after this his preaching in Spain, presently return again into the East Countries, where he had preached before, and consequently not into Britain at this time, we have as great allowance by the holy Scriptures, as they are expounded even by Protestant writers, and by their testimonies aswell as other Catholic Authors, and other Antiquities. First the Magdeburgian Protestants speaking of that time of S. Paul's liberty, after his imprisonment first at Rome and liberty, which they think to be ten years, they say S. Paul spent, is first in Syria, Asia, and Greece and then returned Magdeb. cent. 1. l. 2. c. 20. col. 595. again into the west, before or in the last year of Nero: Annis illis decem usque ad ultimum Neronis, invisit Ecclesias Syriae, Asiae & Graeciae. Quod omnino sibi proposuerat ante liberationem, ut patet ex Epistola ad Philippenses 1. certo scio, inquit, quod mansurus sim, & cum omnibus vobis permansurus sim, in vestrum profectum, & gaudium fidei, ut gloriatio vestra exuberet per jesum Christum, per meum ad vos reditum. Et ad Philemonem: praepara mihi hospitium: spero enim quod auxilio precum vestrarum donabor vobis. And they cite Eusebius, and Athanasius and Dracontium, for the same opinion. The Protestant Minister and Historian of Geneva Francis Burgoing in his French History is of the same mind, and upon the same grounds of Scripture: only he differeth in saying, this preaching of S. Paul was but six years, thus he writeth: during these Franc. Burgoing Hist. Eccl. l. 3. c. 2. six years until the last of Nero, he visited the Churches of Syria, of Asia and Greece. Which he had concluded with himself before he was delivered, as appeareth by that he saith: having this confidence, I know that I shall abide and continue with Philipp. 1. vers. 25 26. you all for your furtherance, and joy of faith: that your rejoicing may be more abundant in jesus Christ for me, by my coming to you again: In his Epistle to Philemon, prepare me a lodging, for I trust, that by your prayers, I shall be given unto you. Epist. ad Philem. v. 22. Where we see that S. Paul then a Prisoner in Rome was so certain, and confident that he should be delivered, and come to them in the east again, that he saith he knoweth it, and that it was to be so, soon after his delivery, that though he was first to go into Spain, yet his abode there should be so short, and his return into the east so soon, that he writeth to have a lodging provided for him against his coming thither, which he would not have done, if he had determined to have made any long stay either in Spain, or any other place by the way. 4. I have showed from Arnoldus Mirmannius before, that he confidently Arnold. Mirm. Theatr. Conu. gent. with his Authorities affirmeth, that S. Paul upon his liberty at Rome went into Syria, Pamphilia, Licaonia, Phoenicia, Misia, Phrygia, Galatia, Bithynia, Achaia, Macedonia, the rest of Greece and Asia. Gulielmus Eisengrenius citing Gulielm. Eiseng. cent. 1. f. 137. part. 5. distinct. 1. many ancient Authors for the same, affirmeth the like, and so of others. Therefore it is evident, that S. Paul neither did, nor could come into Britain until after his last coming from the Eastern Countries, very little before his Death. For what account soever we will follow of the time, and number of years of this travail of S. Paul, after he was dismissed from Prison at Rome, to go from thence through France, into Spain, and from thence again into the Eastern Countries, and visit so many Nations there, as I have remembered, and after to come again into Spain from thence into France, and then into Britain, and yet to go with such speed from hence, that passing through Germany, and Italy, he had been a Prisoner at Rome no short time, as appeareth by his second Epistle to S. Timothy, when he was there martyred by Nero in the later end of his Empire. Our Countryman Matthew of Westminster saith S. Paul had then been a long time Prisoner there, when he was pute to death the same day S. Peter was: Paulus qui Matth. We●●m. an. 66. 2. Timoth. v. 6. Chrysost. Praefat. in Epist. 2. ad Timoth. Athanasius in Synopsidiu. Script. Theophilact. in Argum. Epist. ad Haebr. 2. Tim. ver. 9 13. vers. 21. Martyrol. Rom. die 29. Beda, Vsward. Ado, & alij. Haebr. c. 13. v. 23. dudum vinctus tenebatur in urbe eadem die capite truncatus est. And it is manifest in his second Epistle to S. Timothy, written at that time, as is plain both in the same Epistle of his Martyrdom at hand, and other circumstances there, as both S. chrysostom, S. Athanasius, Theophilact, and others prove, that he was a Prisoner than no small time at Rome, for he writeth to S. Timothy at Ephesus so fare of, to come unto him, and to bring certain things with him, which S. Paul had left behind him in that his Eastern journey. And exhorteth him thus: do thy diligence to come before winter; and showeth he had then once been called to his answer. Yet it is certain, that S. Paul overlived that winter, and was pute to death, by all testimonies, upon the 29. day of june: which must needs be at the soon about a year after. And that S. Paul's full intention was at his first Imprisonment presently upon his liberty to go to the Hebrews and the east again, besides that is said before, he plainly protesteth in his Epistle to the Hebrews, written at Rome in his first imprisonment, when he saith: know ye that our Brother Timothy is seat at liberty, with whom, if he come shortly, I will see you. Where it is evident that S. Paul intended upon his delivery presently to return into the Eastern Countries again, to visit the jews and Hebrews there, to whom he writ in these words, and the whole Epistle, and not to come to make any stay at that time in any Western Nation, much less Britain, so remote, and diametrically almost distant from all those Countries. 5. And when he returned from this his Eastern journey again, it is evident by his own testimony that he was taken, and kept a Prisoner at Rome again soon after his return from the East, that if he came into Britain at all, he If S. Paul was in Britain, his stay was very short. had no time between that Eastern journey and second Captivity to make any abode hear. For in his second Epistle to S. Timothy when he was a Prisoner even until his Martyrdom, he writeth, as though he was newly come forth of the East at that time, writing to S. Timothy to have the cloak and 2. Tim. 4. v. 13. parchments brought unto him which he left at Troas with Carpus. And speaking again of that his late journey, he saith: Erastus abode at Corinth: But Trophimus have I left at Miletum sick. These he writeth as late accidents in that journey, which he would not have done, if after his coming from thence, there had been so great distance of time, that he might, and did come to make any long stay in this kingdom. And that he did not come hither after this, but continued a Prisoner to his death at Rome, it is evident before, and he in this Epistle thus confirmeth it: I am now ready to be offered, and the time of my depature 2. Tim. 4. 5. 6. 7. 8. is at hand. I have fought a God fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous judge will give me. Thus, our Protestants translate him. Where we see, S. Paul's travails were come to their end, and his end and triumph by Martyrdom, and Crown and reward in heaven for his labours and merits one earth at hand. 6. And to follow historical account, and computation even by Protestants allowance, we shall be brought to the same want, and distress of time to bring S. Paul into Britain, to make but a small continuance hear for their best Antiquaries with common consent write in these words: It seemeth, Godwin Conu. of Britain p. 7. that S. Paul was called to his answer in the third year of Nero, which was the 59 of Christ, and continued a Prisoner, but with some liberty, two years after, so that it must needs be anno Domini 61. the year of our Lord 61. and the 5. of Nero, Neronis 5. before he passed either into Spain or Britain. And they affirm with the common Godwin supr. p. 6. Protest. notat. in Mat. Westm. an. 157. Francis Burgoing Hist. Eccl. l. 3. c. 2. l. 2. c. 1. opinion also that S. Paul went from Rome into Spain, according to his promise, and to use their words, spending some time there. The Protestants of Geneva say, that after S. Paul's liberty, when he went into Spain, there were but six years of freedom for him, until he was Prisoner in Rome again, or rather to the time of his death in the last year of Nero; and further say: During these six years, until the last of Nero he visited the Churches of Syria, of Asia, and Greece. Our Protestant Authors of the Theatre of great Britain speaking of S. Paul his coming to Rome again, after this Eastern journey, writ in this manner: Paul came not to Rome till the tenth of Nero, and Theatre of great Britain l. 6. c. 9 §. 7. in his thirtenth year from the Prison wrote his Epistle to Timothy, as Eusebius declareth. So by these men, he was there a Prisoner at this time, the space of three whole years, which they further confirm, when speaking of his imprisonments, they say they were long, Paul well known in Rome, by his long Theatre supr. imprisonments. So that to follow that opinion, which is most honourable for S. Paul, and this Nation, and best pleasing our Protestants of England to bring him into this kingdom, this by no probability, or warrant, can be effected, until his second return from the Eastern parts, when so short a time, as before, is allotted and limited for that journey, and his labours therein to visit France, Spain, Syria, Pamphilia, Lycaonia, Phaenice, Mysia, Phrigia, Galatia, Bythinia, Achonia, Macedonia, all the rest of Greece, and Asia, the Lands in the Adriake sea, Spain, and France again, Britain, the Orchades, and all the other Countries or Lands of this Ocean as Venantius Fortunatus, and Arnoldus Mermannius affirm, and Germany and Italy as he returned to Rome in the last journey of his life, he being Martyred, by S. Hierome and the common opinion in the 69. or 70. year of Christ, by our Countryman Matthew Hieronym. Catal. Scripture. in S. Paul. Arnol. Merman. in Theatro Conu. gent. Matthew Westm. an. 66. of Westminster, and others 2. or 3. year's sooner, and of this time from the beginning of that journey, in the 61. year of Christ, probably two years a Prisoner, the time of his oboade in Britain must needs be very short, and his labours proportionably as little, in so much as we have not any sure foundation, to my reading to build for certain, any memorable thing in particular, which he performed hear in this respect. For although Arnoldus Mermannius saith, of S. Paul, that he left hear and there Priests, and sent hither and thither Apostles, Evangelists, Prophets, Doctors and Pastors: partim relictis hic ibi Mystis, partin huc illuc destinatis Apostolis, Euangelistis, Prophetis, Doctoribus, Arnol. Merm. in Theatro Conu. gent. Pastoribus: yet he doth not understand this in any sense of Britain, but other places of S. Paul's preaching there remembered, and chiefly those, where he, and no other Apostle preached, which he sufficiently insinuateth, when he addeth, that the other Apostles did the same, id quod etiam alij Apostoli fecerunt. Which cannot be understood of Britain, where they were not, but of the peculiar places of their preaching. And S. Paul an extraordinary Apostle used not to ordain Priests, where the other ordinary Apostles performed it, as S. Peter did hear in Britain. And this was also the condition of S. Barnabas S. Paul and Barnabas ordained Priests only, where the other Apostles came not. extraordinarily made Apostle, as S. Paul was, both these as Theophilact and other Father's witness, only ordaining Priests in places where the ordinary Apostles came not, or not near unto them. In Cypro autem non fecerunt Presbyteros neque in Samaria, quia haec quidem Hiero solymis & Apostolis erat vicina. Which S. Paul himself doth sufficiently express, in the first and second Theophilact. in cap. 14. Act. Apos●●l. Gal. c. 1. & 2. Act. Apost. cap. 13. 14. etc. Chapter of his Epistle to the Galathians, where he teacheth his preaching to have usually been, where none of the ordinary Apostles preached. 7. The like we read in his travails described aswell by S. Luke in the Acts of the Apostles, as other Histories. And we see, that the chiefest of S. Paul's Disciples, which are said to have been in these parts near unto us, as S. Luke in France, as S. Epiphanius witnesseth, S. Trophimus left by him at Arles there, by the common opinion, S. Titus as the Catalogue of the Bishops of Mentz affirmeth, and S. Crescens at Vienna; yet all these still followed S. Paul, and stayed not there, in his time and by his direction. For S. Luke was with him at Rome a little before his death, as he himself is witness: only Luke is 2. Tim. 4. v. 11. with me: S. Trophimus was then at Miletum sick, S. Crescens was gone from him at Rome in that imprisonment, and S. Titus is departed into Dalmatia 2. Timot. cap. 4. which are thus affirmed by S. Paul in his second Epistle to S. Timothy. Of which his use and custom he himself maketh also this reason: So have I Rom. c. 15. vers. 20. Harris Manuscr. hist. l. 1. c. 13. Pert. de Natalib. l. 1. c. 24. strived to preach the Gospel, not where Christ was named, lest I should build upon an other man's foundation. I have spoken before of him, who writeth: we find in Petrus de Natalibus of one Lucius a Britain converted in Britain by S. Paul, and baptised by Timotheus his Scholar, who followed him in that Peregination, for thus he saith: Lucius beatus Confesser fuit Rex Britanniae baptizatus a Timotheo Discipulo S. Pauli: This Lucius was not that man whom Eleutherius converted to the faith in the year of our lord 184. But some other noble Britain, converted by S. Paul in his Peregrination whom Petrus nameth a King, belike more in respect of his nobility, then for any kingdom he did possess. Wherein this Author must needs be mistaken, first because I have proved before, that S. Timothy which he meaneth, S. Paul's Disciple, and Bishop of Ephesus was never in, or near Britain, to baptise either a King, or noble man named Lucius, nor any other. Secondly his Author Petrus de Natalibus even as he is cited by him, doth not attribute the conversion of any such Lucius to S. Paul, but only saith, that S. Lucius King of Britain was baptised by Timotheus Disciple to S. Paul: Lucius S. Thimothie Bishop of Ephesus was not in Britain. beatus Confessor fuit Rex Britanniae baptizatus à Timotheo Discipulo S. Pauli. Never saying, that this S. Timothy which baptised him was hear with S. Paul, or that this was at the time of S. Paul's being hear, much less, that S. Paul converted this King Lucius. And this Lucius was the same that was converted in the time of Pope Eleutherius, and one S. Timothy son of saint Claudia our noble Country woman was one of the happy instruments of his Baptising, and the conversion of this Nation at that time, as I will prove when I come to that History in the next Age, and likely called Disciple of S Paul, because being a child, probable it is, he was baptised and instructed by him in the faith of Christ. And it is as unprobable, that S. Timothy Bishop of Ephesus should be hear with him, as any that then was, or had been his Disciple, both for the reasons formely remembered, as that S. Paul prensently after his being hear, and return to Rome from prison there doth write to him being then at Ephesus, so fare more remote from hence, and that Epistle 2. Tim. c. 1. 2. 3. 4. directly proveth, that this S. Tymothie was there in that very time, which What Disciples of S. Paul, were probably in Britain with him. can only be allowed to S. Paul for his being hear. But of all the Disciples of S. Paul or his companions, most probable it is, that first S. Luke the Evangelist was hear with him, first because S. Paul saith of him by Protestant Translation: who was the chosen of the Churches to travail with us. Secondly because 2. Cor. 8. v. 19 he is before said to have come into these parts, and lastely because S. Paul at his return from hence testifieth that S. Luke was the only Disciple, or companion continued still with him: only Luke is with me. The like I affirm of 2. Tim. 4. v. 11. Demas, who as he writeth, forsook him after that time, and the same I suppose of S. Crescens, which after this went, from him into Galatia, and Titus unto Dalmatia, and Tyticus whom he sent to Ephesus. 2. Tim. 10. 12. THE XXXII. CHAPTER. OF OUR HOLY CHRISTIAN BRITAN'S IN Rome at this time, and chiefly of Lady Claudia, and her holy family. 1. HAVING thus attended S. Paul in his holy travails, and probably brought him, in those his long journeys, into this kingdom, and from hence to Rome to the place, and near the time of his triumphant Martyrdom, before I perform that duty to S. Peter, I will say some what of our British Christians, then at Rome: And the rather because S. Paul in his second Epistle to S. Tymothie written from his Prison in Rome at this time, making an honourable memory of some of them, putteth me in mind to make mention of them in this, as their fittest place. I have spoken before of our noble Britan's, the Christian parents of S. Claudia, and of her the holy child of those Religeous Christians: Now jam to entreat of her, as an happy natural Mother of diverse holy Christian children, which she brought into this world, and as a supernatural Mother unto many of this her Nation, being in her degree and order an happy occasion and means of their birth in Christ. But a late English Catholic writer little to the honour of this Nation hath questioned, whether our noble Countrywoman Author of 3. Conuers. of Brit. part. 2. p. 17. Claudia was the same, whom S. Paul recounteth among the renowned Christians at Rome, or no; and seemeth to deny it, rather leaving this British Lady by his opinion, in Paganish Infidelity, then to be a Christian: and a Protestant Bishop writeth not so clearly of that matter, as he might have done, leaving it almost doubtful to his Readers, by saying, he will Godwin Conu. of Britain p. 16. c. 2. not stand, to dispute it; whether that British Lady Claudia so honourably remembered by Martial the Poet, living in that time, was the same Claudia which S. All objections to disprove Claudia honoured by S. Paul for a renowned Christian, not to be our British Lady Claudia are disproved. Paul hath so renowned: which words take away some credit from the true opinion making her a Christian and to be one and the same woman. For our Protestants themselves which receive her into the number of holy Christians, derive their greatest Authority for their affirming thereof, from S. Paul's words, recounting S. Claudia among the holy Christians at Rome. 2. Although I have sofficiently cleared the truth in this matter before, to the eternal honour of that most noble Lady, and this her Country of Britain; yet for satisfaction of all, I will now fully answer all objections. It Martial. Epigr. de morte Pudentis. Bal. l. de Scrip. Brit. cent. 1. in Claudia Rufina. Doroth. in Synop. in Pudens. Martyr. Rom. die 19 Maij. Vsvard. eod. die. Bed. Martyrol. in S. Praxede. ●. Conu. part. 1. p. 17. 2. Timoth. 4. may be objected by these men that Pudens spoken of by Martial the Poet, husband to our british Claudia died in Cappadocia, diverse hundreds of miles from Rome, When the Ecclesiastical monuments which speak of S. Pudens the Christian spoken of by S. Paul, say he died at Rome. And S. Bede with others saith, S. Praxedes his daughter was buried at Rome, by her Father Pudens, as likewise her Sister S. Pudentiana was. Other objections there be of the difference of the supposed time, and age hindering the Christian Claudia to be so be wtifull in the days of Martial as he commendeth our british Claudia. This Poet writing in the time of Vespasian, and Titus, and dying in the days of Traian, whereas S. Paul's Christian Claudia was a woman, and of note in Rome in the last year of Nero. Besides our British Lady Claudia both as Marshal, and our English Protestant's are witnesses had only three children, or at the jest they name but three, S. Novatus, S. Praxedes and S. Pudentiana. Whereas the old Roman martyrologue proposeth unto us 4. Christian children of the Christian Parents S. Pudens and S. Claudia & name those three remembered Novatus, Praxedes, Pudentiana, and S. Timotheus a Priest, Romae depositio S. Novati filij S. Pudentis Senatoris, & fratris S. Tymothei Martyrol. Rom. die 20. junij in S. Novato. presbyteri, & sanctarum Christi virginum Pudentianae & Praxedis, qui ab Apostostolis eruditi sunt in fide. Again S. Bede and others writ, that the wife of Pudens the Christian mother to S. Pudentiana, was called Sabinella, Cuius matter erat Sabinella. But these are easily answered: And first for S. Pudens, finding but one of that name in this time, for his dying, or being rather in Cappadocia, and yet buried at Rome, we may either say that he returned to Rome before his death, insinuated by Martial. Martial. l. 6. Epigram. 58. Io. Pitseus lib. de Illustrib. Britan. Script. aetate 2. p. 72. in Claudia Rufina. Martyr. Bed. 14. call. junij. Rom. Martyrol. die 19 Maij. Sospite me sospes Latias reveheris ad urbes. Or with other writers, that his body by the Christians was brought from Cappadocia to Rome if the report of his death in Cappadocia is true: Pudens in Cappadocia dicitur a●imam efflasse, 〈◊〉 ●orpus Christiani Romamtranstulerunt, & in caemiterio Priscillae via Salaria sepulture honoratae tradiderunt, ubi postea Pudentiana & Praxedes sepultae fuerunt. And S. Bede saith, he was buried at Rome. 3. The objection of the beauty of our British Claudia so recommended by Martial, was neither worthy of proposing, or deserving answer, being but a blast of a vain monuth, vented by the pen of a Poet, forward enough, as such men be to give too great a flattering flourish to women's bewtyes: yet as our Protestant Antiquaries not unprobably calculate, she could not be above 40. years of age at the most, when this Poet so commended her in that respect, Godwin Conu. of Brit. p. 17. 18. Theatre of great Brit. l. 6. c. 9 and when his Epigram thereof was published; although as he well saith, that Epigram happily might be written, some years sooner, when her bewtte was more fresh, and again: except the said Epigram, as often it falleth out in those cases, was made long before it was published, or some time after their marriage. Which is most probable, the Poet taking notice only of three children she then had, S. Tunotie not then yet borne. And it is no marvel, if S. Timothy her son an holy Priest, living in obscurity in that time, and much in this kingdom of Britain (as hereafter I shall show▪ was unknown to a Pagan Poet especially seeing for such respects there is little memory of him in Ecclesiastical monuments. 4. How it came to pass that S. Claudia was also called Sabinella, the same Poet will sufficiently inform us, when he telleth us expressly, that her Lady Claudia of Britain the same holy Christian Claudia, whom S. Paul remembreth. husband S. Pudens had an house at Sabinum in Italy where she also lived, & after the ancient manner had her name Sabinella from thence. Which two denominations of Claudia and Sabinella only agreeing to our British Claudia and by no possibility to any else, I conclude it for a certainty both by reasons, and Authorities, that our British Lady Claudia mentioned Martyrol. Rom. 20. die Martij. Graeci in Menol. eod. die. Mart. Rom. 28. Maij & Menol. Graecorum eod. die. by Marshal, was the same renowned Christian Claudia which S. Paul speaketh of with so honourable memory. The name, time, place and all circumstances agree, and plead it is so. For of that name, in that time & place, I find no other such in Histories, nor long time after in any other place, and then of two: one at Amisis in Paphligonia, the other at Ancyra in Galatia a Matron and Martyr long after this time, and fare distant from Rome & Italy where our S. Claudia lived, and died. Again among the Roman writers much is spoken of her husband S. Pudens, and their holy children, bred up, and borne amongst them, and almost a silence of the blessed Mother S. Claudia, but that Martial. lib. 4. Epigram. 10. Godw. Conu. of Brit. p. 17. Parker Antiq. Brit. pag. 2. Camd. in Brit. Stowe hist. Bal. cent. 1. Pitz. aetat. 2. in Claudia Rufina. Harrison descri. of Brit. Harris hist. l. 1. Theatre of great. l. 6. c. 9 Andre du Chesne histoire generale d'Angleterre etc. p. 152. Mart. l. 11. Epigram. 30. Io. Herald. epist. dedicat. of't hist. Mari●ni Scoti. it pleased God by S. Paul's pen to remember her, which argueth she was a stranger to the Romans, whose Annals would not have left any woman of their Nation, though of meaner merit, and glory, than she was, in so great darkness of oblivion. Further when we find such a penury of the names, Pudens, and Claudia, in the Roman, and other Histories, that there is almost no mention of them; And yet we see them both remembered, and joined together in one line, and to be in one City of Rome, and by all probable judgement in one house, and as husband and wife, by the holy Apostles writing of them, as he is commonly interpreted: And a Pagan writer also of that time, who well knew both Pudens and Claudia and their children, plainly affirmeth with many later Authors, that this Claudia living in Rome in the same house with Pudens, and his undoubted wife, was borne of British Parents, which cannot be verified of any other Claudia: we must needs therefore be of opinion that this our British Claudia was as beautiful in spiritual fairness, and Religion, for S. Paul's testimony thereof, as in corporal beauty, by th● Poets writing. 5. Whereupon it is the constant received, and not to be questioned opinion, among writers, Catholics and Protestants, Christians, and Pagans, English, French and others, that the holy Christian Claudia so dignified by S. Paul, was the same British Lady Claudia, whom Martial so commendeth, borne of British Parents. Claudia caeruleis cum sit Rufina Britannis Edita: Elle estoit Bretonne de Nation: she was a Britain by Nation. And by the happy occasion of this so renowned, and noble Christian of this Nation continually then residing at Rome, and so perfectly instructed in the faith of Christ, and acquainted with the holy Apostles, many spiritual blessings were in that time bestowed upon many our Britan's both at Rome, and hear in Britain; of this both Catholics and Protestants agree, although there is diffence in the order and manner thereof. The first Protestant Archbishop thus writeth of this holy British Lady: hanc iam ad Christum conversam, non minus est verisimile Christiana dogmata ad Britannos misisse suos, quam ante Matth. Parker. Antiquit. Brit. p. 3. acceptam fidem Epigrammata Martialis. Nec verisimile solum, sed verum iudicandum est, in tam nobili familia, fuisse cum Claudia gentiles suos Britannos, qui una baptizati fuerunt, à quibus Euangelij Ignicula per totam gentem Britannam dispersa, viritim ad multos pervenerunt. After Claudia was converted to the faith of Christ, it is as likely that she sent Christian doctrine to her Countrymen the Britan's, as before she received the faith, she sent the Epigrams of Martial. Neither is it only likely, but to be adjudged true, that in so noble a family, there were with Claudia diverse Britan's of her Country, which were baptised with her from whom the sparks of the Gospel being dispersed through all the British Nation, came from one to an other to many. The Protestant Bishops with other their Antiquaries in their great Theatre of great Britain thus write of her: This Claudia with S. Paul's spiritual Theat. of great Brit. l. 6. c. 9 Manna is said to send the choicest and chastest of the Posies of Marshal (whose verses generally are no lessons befitting Ladies) for new year's gifts unto her friends in Britain, both for to feed their souls with the bread of life, and to instruct their minds with lessons best fitting unto civil behaviour. Which thing moved the Poet himself with no small self glory, in his verse thus to write. Dicitur & nostros cantare Britannia versus. And they note in their Margin these words: Claudia senas both S. Paul's, and Marshal's writings into Britain; Which is allowed by other Protestants also: among whom one a chief Antiquary thus boldly speaketh: of this Lady Harrison description of Britain in Claudia. Io. Bal. l. de script. Brit. cent. 1. in Claudia Rufina. Martial speaketh rejoicing, that his Posies were read also in Britain, and only by her means, who used to cull out the finest and honest of his Epigrams, and send them to her friends for tokens, saying after this manner. Dicitur & nostros cantare Britannia versus. Britain is said to sing our verses. Like is the testimony of other Protestants; to whom, in that they affirm much spiritual good to have grown to this Nation of Britain, by the believing Britan's, and others which lived in, or resorted unto the house of S. Claudia in Rome, I willingly consent unto them, and have already proved no less, and will speak more of the same hereafter. 6. But where these men so constantly avouch this holy Lady was a translater Lady Claudia neither sent S. Paul's Epistles, nor Martial his Poems into Britain. of S. Paul's Epistles, and sent them hither, for the Instruction of others, and also sent into this Nation the Epigrams of Martial, proving the first only by some likelihood, because they assuer themselves, by the verse of Martial recited, that Britain was reported to sing his verses; as the last is untrue, and not affirmed by Marshal, or any other except these Protestants, and a foul forgery to blemish the beauty, of that holy Lady; so the other having no warrant, or Authority, but their falsely imagined congruence from that, must needs be as unprobable. And first, where these men say that the Poet saith his verses were sung in Britain by the means of this holy and virtuous Lady; Martial hath no such thing, but rather the contrary, for except she a woman of so great chastity, modesty, and piety, by all testimonies, could so fare forget her shamefast sex, and temperate carriage, and exceed the boldness of men even her own Father, and Husband, she was so fare from being an approver, and recommender of Martial his Poems unto others in Britain, that by the Poets own testimony, she utterly condemned them for their untollerable wantoness, and scurrility; for so did both her Father, Father in law to Pudens her Husband, and her own Husband also, as the same Poet himself hath before plainly confessed: saying of the Husband of Claudia, to whom he presented diverse Poems, that he compelled him to correct and amend his books. Cogis me calamo, manuque nostra Emendare meos, Pudens, libellos. Martial. l. 7. Epigram. 11. ad Pudentem. And S. Claudia her Father was much more averted from the Poems of Marshal, than Pudens his son in Law was, by that Poets own confession, for even those Poems which he sent to Pudens would have so much been disliked by Claudia her Father, that he entreated S. Pudens not to communicate them unto him, because he knew well he condemned their levity. Commendare meas Instanti, Rufe, camaenas Parce precor socero, seria forsan amat. Martial. l. 7. Epigram. 57 ad Rufin. And a simple suggestion it is to write, she culled out the finest and honestest of his Epigrams, and sent them hither; for this she could not do, without reading also the foulest, and dishonestest, which we may not think that so modest, and holy a Saint would do, which is of these Protestants sufficiently before acknowledged, when they expressly say, Marshal's verses generally are no lessons be fitting Ladies. Therefore if generally they were so unbeseeming, Theatre of great Brit. supr. l. 6. we may not make so holy & renowned a Lady either a general or particular Approver of such stuff, to send it so long a journey to her beloved Friends in this her Native Country of Britain, for toakens, much les for Newyeares' gifts, neither was that name, nor ceremony known in Britain, long after that time▪ 7. And the first Protestant English Archbishop which before observed that absurdity, and yet willing to insist in the same erroneous steps of his brethren in this point, and therefore hath written that it is likely Claudia sent these strange Poems hither from Rome before she was a Christian; verisimile est Claudiam ante acceptam fidem Epigrammata Martialis ad Britannos misisse suos, speaketh fare more absurdly, for it is evident by all Accounts, both of Christians and Pagans, catholics and Protestants, that Claudia was a Christian, and renowned by Saint Paul's pen, in the time of Nero, 26. years before Martial wrote, or came to Rome: Therefore it was great ignorance, or wilfulness in that Protestant Archbishop, to write, it was verisimile a very likely thing, that Claudia sent that Poet's Epigrams into Britan before she was a Christian, she being a renowned Christian so long before he was a Poet. Godwin Conu. of Britain p. 17. 18. But Martial had other means to vent his Poems hither, he was acquainted with Quintus Ouidius, and his company that came hither, he and wrote an Epigram unto him cited before, such was also one Stella as he writeth. Martial. l. 10. Epigram. 40. ad Quintum Ouidium. Lib. 12. Epigram. 3. ad librum suum. Ille dabit populo, Patribusque, Equitique legendum. And it was his glory, thus by idle headed parsons, to send his babbles about, both to Rome, and from thence to other parts, as appeareth in the beginning of the same Epigram. Ad populos mitti qui nuper ab urbe solebas, Ibis tu Romam nunc peregrine liber. And he plainly declareth, even in his first Epigram to his Reader this was his humour to make himself known in the world for such Poetical, and vain scribble: Hic est quem legis, ille, quem requiris. Toto notus in Orb Martialis, Argutis Epigrammaton libellis. And to make speedy utterance of such wares to all parsons & places, the very Martial. l. 1. Epigram. 1. ad Lectorem. Lib. 1. Epigr. 2. next Epigram (which is also to the Reader) is to tell where his books were to be bought: and beside he sent them up and down to particular parsons as their Titles testify. And although we had diverse holy Christians then in Rome of this Nation, which rejected Martial his Poems, as S. Claudia, and her Father did; yet there were also at that time many Pagan Britan's, and some of them also Poets, as Gildas Cambrius, a most noble Britan Poet, as Ponticus Pontic. Virun. Hist. Brit. l. 1. Girald. Ferrar. hist. Poet. Dialog. 5. Io. Bal. Script. Brit. cent. 1. in Gilda Cambrio. Virunnius calleth him, Gildas Poeta Britannicus nobilissimus, and others, by whose means, besides such as I have related before, it is not unlikely, but Marshal's verses, aswell as others came into this Country, and he might take notice there of, and thereupon write: it was reported that his verses were sung in Britain. 8. And hereby it appeareth how weak a prop they have to support S. Claudia did not translate or send S. Paul's Epistles into Britain. them therein, that would probably and by comparison conclude that S. Claudia did send S. Paul's Epistles into Britain, because she sent Marshal's Poems hither: for first there is so great difference and repugnancy between the holy writings of S. Paul, and the idle Epigrams of that Poet, if we choose their best; that rather the contrary is to be gathered, that whosoever did affect the libels of Martial, could not be a lover of S. Paul's doctrine, so opposite unto such vanities: and so she known to be so renowned a Christian when Martial wrote, and so highly commended by S. Paul, could be no recommender of Marshal's vanities, unto this, or any other parts, or parsons. And it is evident before, she allowed them not. And although I willingly allow, what a Protestant Bishop writeth of her, placing her among our British writers, and affirming, that she was renowned all through out Italy, and other Nations, for her style in the Latin, & Greek tongue: Claudia Rufina Britannici generis nobilissima Io. Bal. l. de Scrip. Brit. cent. 1. in Claudia Rufina. mulier, nominis claritatem ex ingenti utriusque linguae Latinae & Graecae notitia, per Italiam, & alias commeruit mundi Regiones: yet this is no warrant for others to say, that therefore she translated S. Paul's Epistles, and sent them into Britain. For every one that hath knowledge in Latin, and Greek, although in a more excellent manner, than a Lady, a stranger to them both, and young in years, as by these men she was, is not a fit Translator of holy Scriptures, and we do not find that honour then given to any of her sex, nor did that, or such office belong to her or any such; her Father before confessed to be a learned Christian, was a fit man to perform such things to this his Nation, if any such was done at that time. But among all the Epistles which S. Paul wrote, we do not find any one of them written, or sent by him, to any parson, or place, but such as had received the faith of Christ before, neither S. Paul's Epistles, nor any part of Scripture will make an Infidel a good Christian without a Preacher or Interpreter. And I suppose he would be thought a strange Poet surpassing Martial in that kind, in the judgement of Antiquaries, who should say, he had ever seen, or credibly heard of any part of Scripture then translated, much more by any woman into the Welsh or British languadge. 9 And no less paradox it is, which a Protestant Bishop and Antiquary Godwin Conu. of Brit. p. 18. c. ●. proposeth to the world, concerning S. Pudens, husband to this our holy Country woman S. Claudia, labouring to persuade his Readers, that he came into S. Pudens Hust. ad to S. Claudia did 〈…〉 B●itain●, n●r nea●●●●. N●●ther preached ●e any whe●●. Br●taine, and hear preached the faith of Christ. First he maketh this his Marginal Note of that which followeth: Britain a Refuge for Christians. And then addeth of this time: it was not counted unlawful for those to be Christians, that dwelled beyond Italy, and France, as in Britain or near the Pirenaean Mountains, and so to the western Ocean. Whereby undoubtedly it came to pass, that many professing Christ, not daring to abide near unto the hart of the Empire, as in Italy, France, or some other of the nearest Provinces, made choice of our Britain, and some other remote places, where to lead their lives in such sort, as they might enjoy liberty of conscience. In the number of these, I may well suppose Aulus Rufus Pudens before mentioned to be one, who after the time of his marriage, travailed to these Northern parts of the world, as it is plain, by these verses following. Cernere Parrhasios dum te iwat, Aule Triones, Martial. ad Aul. Pudentem l. 6. Epigr. 39 Comminus & Scythici sidera far poli; And after, Si mihi lanificae ducunt non pulla sorores, Stamina, nec surdos vox habet ista Deos: Sospite me sospes, Latias reveheris ad urbes Et referes pili praemia clarus eques. By means of these kind of men adding their helps unto the successors of joseph, Io. Pits. l. de Illustr. Brit. Script. aetate 2. in Claudia Rufina. Io. Bal. l. de Script. cent. 1. in eadem. Matt. Parker ant. Brit. Stephanus v. Arcadia & Parrhasia. Calep. in Parrhasia. Tho. Tho. in eod. Abrah. Hortel. Phnius l. 4. c. 6. Ptol. l. 3. & annot. in eund. Sebast. Munster. & alij. Bed. Martyr. 14. call. junij. joan. Pits. in Cat. aetat. 2. in Claud. Ruf. Martyrol. Rom. die 19 Maij. Vit. S. Pudentianae in Breviar. 19 die Maij. Tradit. Rom. apud Baron. ann. in Rom. Martyr. die 19 Maij. Et Tom. 1. & 2. Annal. 3. conu. part. 1. p. 17. and his Disciples, I suppose it came to pass, that Lucius a King of this Country, was drawn to a liking of Christian Religion. Where we plainly see this Protestant Bishop and Antiquary would make this Pudens to have preached hear in Britain, and to have been one of them, which gave continuance to the faith formerly preached hear, even to the time of King Lucius; when it is evident not only by all other Histories which tell us he lived and died in Cappadocia, but by their Protestant Archbishop, and Antiquary, and this Protestant Bishop himself, and his own Author, Martial living in that time and acquainted both with the man, and his journey, that he was a corporal and bodily soldier, and warrior for the Romans. Eques Romanus, Tribunus militum, which the laste verse cited from Martial plainly proveth, and never came near unto this kingdom, the nearest when he was in Italy, for Parrhasia where Marshal saith he was, and this Protestant Bishop absurdly citeth against himself, is Arcadia, and all Arcadia called often by that name, farther hence than Rome is, and what Scythia soever Asiatica, or Europaea S. Pudens was in, or near unto, sure we are, that Britain is fare remote from any part of any Scythia, and as I have showed before, his body was brought from Cappadocia to Rome, and there interred: And by some ancient Authorities, that probably he was returned alive from the wars of Cappadocia unto Rome, died and was buried there. Romae Sancti Pudentis Senatoris, Patris S. Pudentianae Virgins, qui ab Apostolis Christo in baptismo vestitus innocentem tunicam usque ad vitae coronam immaculate custodivit. Which testimony also confirmeth their opinion, which writ, that this British house was according to the Roman Tradition, primum Principis Apostolorum Romae hospitium, illicque primum Christianos convenisse ad Synaxim, coactam Ecclesiam: The first lodging of S. Peter at Rome, being there fifteen years before S. Paul, and the first Church of Christians in Rome where they assembled to serve God, from the first preaching of Christ there by S. Peter; for although S. Paul maketh that special memory of S. Pudens, and Claudia, yet here we are told by undeniable Authority, S. Claudia her house in Rome what profit it brought to Christian Religion. besides the Roman Tradition, that they were also S. Peter's disciples, signified in the word Apostolis Apostles in the plural number, when no Apostles but S. Peter and S. Paul came thither in those times. And so this house of our holy Christian Britan's being the then principal Church for S. Peter, S. Paul, the Popes which succeeded, among whom S. Linus is reckoned by 2. Tim. 4. S. Paul, together with the owners of that holy house, as commonly resident S. Claudia her known learning, and other virtues. therein, we may easily gather how great spiritual good flowed to this Nation, from that only fountain, and well of life, in this western world, where the Christian Parents of S. Claudia before her, she and her Husband jacob. Bergom. l. de Poetissis. Harris Theatre. l. 1. c. 21. S. Pudens after, and after them their holy children gave the greatest entertainment, and relief to the holy Apostles, their Disciples, and Successors, and others the servants of Christ in those dangerous days of Persecution. Of this our renowned Country woman it is written by strangers: Claudia Rufina mulier Britannica, utraque lingua erudita: Claudia Rufina a Briton borne was learned and skilful in both tongues, both Greek and Latin. Which our English Protestant Antiquaries, and others confirm, affirming the same of her. Haec Io. Bal. l. de Scriptor. cent. 1. Io. Pits. l. de Illust. Brit. Script. aetat. 2. in Claudia Ruffina. magno praedita ingenio mulier, tam Latinè quam Grecè, and register her among the learned writers of this Nation, delivering unto us the names of diverse books penned by her. 10. What her worthiness was, I have somewhat related from S. chrysostom, and Theodoret before. And besides the testimony of S. Paul, making her one of the four most renowned in Rome, & the only Worthy both of Britain, and these western Nations, except S. Eubulus was her Father and our Countryman, which is remembered in holy Scriptures. What a means and help she was to propagate the faith of Christ both to her Countrymen, and others at Rome, Italy, especially in Vmbria where she lived after her going from Rome, and in this our Britain, we may be assured both by that is said before, that her house was the chiefest and usual assembling place in that time, for such Religeous designments, as also by the received and approved Histories of her holy children, as namely S. Pudentiana and S. Praxedes, which she had brought up in so great sanctity, both by her instructions, and example, that together with their two Brethren S. Novatus and S. Timotheus they are honoured in the Catalogue of holy Saints. Of one we read, that in Acta S. Praxedis in Breviar. Rom. 21. julij. Martyr. Rom. eod. die. Sic Bed. Vsuard. Ado. Sur. & Lipp. eod. die. the Persecution under Marcus Antonius the Emperor, her Parents being now dead: Christianos' facultatibus, opera, consolation & omni charitatis officio prosequebatur, nam alios domi occultabat: alios ad fidei constantiam hortabatur: aliorum corpora sepeliebat: ijs qui in carcere inclusi erant, qui in ergastulis nulla re deerat: The persecuted Christians she assisted with her wealth, labour, comfort, and all offices of charity: for some she did hide in her house; others she exhorted to constancy of faith: she buried the bodies of others: To those that were in prison, and durance, she was wanting in no kind of relief. Of her Sister S. Pudentiana, we read, that Act. S. Pudentianae in Breu. Rom. die 19 Maij. Mart. Rom. eod. die. Ado Trever. ad 12. Calend. julij. Momb●it. tom. 2. Beda & Vsuard. 19 die Maij. Sur. & Lipp. eod. die. she was of admirable sanctity in Christian Religion. She had in her family notwithstanding the Persecution 96. Christian men: nonaginta sex homines. And whereas the Emperor Antonius had made a Decree, that Christians should not publicly offer their Sacrifice, the holy Pope S. Pius with the Christians used to say Mass in her house: Quod autem ab Antonino Imperatore sancitum erat, ne Christiani publicè sacrificia facerent, Pius Pontifex in aedibus Pudentianae cum Christianis sacra celebrabat: And she gently entertained them, and ministered all necessaries unto them: Quibus illa benignè acceptis, quae ad vitam necessaria essent suppeditabat. Therefore if this sanctity of these childen was derived unto them from their holy Parents and after their deaths, when their Richeses and Revenues were dividie into so S. Claudia her ●ouse as a Christian school and Seminary to teach the Christian faith in Britain and the western Nations. many portions, one only daughter dwelling in that their house at Rome, was able to keep such hospitality that besides 96. Christian men which she kept in her family, she received the Pope, and all Christians resorting to her, and supplied both their spiritual necessities in making her house their settled Church to celebrate Mass, and other divine exercises, and ministered also temporal things unto them, as their needs required: how much the rather must we conclude these things of their holy Parents, more enabled to perform such bounties, than any their children were. And this much more in the time of the parens of S. Claudia, being by exemption as strangers, not so liable to the Roman Pagan laws, and penalties of them, and so Christian Assemblies were more frequent, and freely kept there, then in any Roman house, the Apostles and their Disciples there more securely entertained, Religion exercised, Priests, & Clergy men consecrated and directed into diverse Countries, and among so many, so great multitudes of Christian Britan's living in that house, and usually resorting thither, and there instructed, we may not think but diverse Britan's then and there, received holy priestly Orders, and consecration: And with others were sent into this kingdom, some of which number I shall remember hereafter, when I have first brought S. Peter again from Britain to Rome, because they principally depended one him, and by him, or his Suecessours received Consecration, jurisdiction, Directions and Instructions, for the Conversion of this, and other western Countries. After a long and happy life spent in such sanctity she ended her days at Sabinum in Vmbria, whether she retired herself, to her Husband S. Pudens his noble house, and Municipium there, after his death. THE XXXIII. CHAPTER. OF S. PETER HIS RETURNE FROM BRItaine to Rome, and settling the Apostolic Papal power there. His great care of Britain: and our Christian Britan's dutiful love, and honour to him. The chief Scate of the Messiah Prophesied to be at Rome. ABOUT this time, the Prophecy preserved among the ancient Rabins, that the chief Seat of the Messiah should be in Rome, was to be performed in his chief Apostle, and Vicar S. Peter. Which the Prophetesses and Sibyls among Henricus à S. fide l. contra judaeos. Sibylla Erythrea apud Franc. Petr. Arch. l. 1. de otio Relig. Bernard. Senen. 6. part. Serm. 1. de Fest. Mariae. Anton. Chron. part. 1. tit. 3. c. 9 Hartm. Schedel. in Sibyl. Sibyl. Erythr. in Nazaograp. p. 53. the gentiles had also received, and delivered to posterity, testifiing, that this great and victorious City, which had triumphed over so many potent peoples, Kings, and kingdoms, should be subdued to the Messiah, not with the force of sword, but by the fishers (S. Peter's) hook. Non in gladio belloue Aeneadem urbem Regesque subijciet, sed in hamo piscantis, and this fisher should there, and over King's subject unto it, settle the name and victory of Christ for ever. In Eneadem latus piscatoris nomen Agni usque ad fines seculi virtute perducet. Therefore this Imperial Regiment of the Church, and Kingdom of Christ, being principally committed to S. Peter, & so from him to remain in his Successors, in that prime Apostolic See, and the time of his death now drawing near, having almost ended his preaching in these parts of the world, to give that further honour to this kingdom of Britain, an Angel appeared unto him, telling him, the time of his leaving this world was at hand, and that he must return to Rome, where after he S. Peter admonished in Britain from heaven of his death at hand to be in Rome. had suffered death upon the Cross, he should receive his reward of justice: Angelicam aspexit visionem, quae dicebat; Petre instat tempus tuae resolutionis, & aportet te ire Romam: in qua cum mortem per crucem sustinueris, recipies mercedem iustitiae. This heavenly vision, and admonition was made unto this blessed Sim. Metaphr. die 29. junij. Sur. & alij in fest. SS. Apost. Petri & Pauli. Apostle hear in our Britain, after he had been hear long time: quo in loco cum longo tempore fuisset moratus. For which extraordinary grace showed unto him, when this holy Apostle had given thankes unto God, and settled the state of our Primative Church hear in Britain, as I have before made mention, in the twelfth year of Nero, as this ancient and holy Author writeth, he returned from hence to Rome. Cum ergo propterea deum glorificasset, & egisset gratias, & apud Britannos mansisset dies aliquot, & verbo gratiae multos Stowe & Howes hist. in Nero. Sueton. in Nerone. Dio Cass. & Matt. Westm. in eodem. Marian. Scotus. l. 2. aetat. 6. Mart. Polon. Supputat. in Netone. ●or. Wigorn. an. 14. Ne●on●s. Matth. Westm. ●n. 13. Neron. Cassiodor. Ma●an. ●or. Wi●●r. sup. illuminasset, & Ecclesias constituisset, Episcoposque & Presbyteros & Diaconos ordinasset, duodecimo anno Caesaris Neronis, rursus Romam revertitur. Some English Protestants writ the 14. year of Nero the holy Apostle S. Peter having accomplished his preaching in the west parts, returned to Rome, where he preached again as he did before. Which may without much difficulty or difference be easily reconciled to the former, if we say with Suet onius, Dio, and others, that Nero reigned 13. complete years, and some months: Nero quintus ab Augusto, imperavit annis 13. & mensibus octo. And S. Peter went from Britain in the later end of the twelfth year of Nero, as S. Simeon Metaphrastes noteth, and the next year coming to Rome preached there some time, and was Martyred in the beginning of the 14. and last year of Nero, although Matthew of Westminster and some others set down the death of S. Peter in the 13. year of Nero, differing from those, that say Nero killed, S. Peter, S. Paul and himself the 14. and last year of his Empire. Nero Petrum & se interfecit. 2. By this we see the exceeding great Pastoral, and Fatherly care, and S. Pet●rs Pastoral ●are of Britain, ●●nding Ch●ists Church in it. love of this greatest Apostle S. Peter to this kingdom, that although he was so extraordinarily admonished by the holy Angel, to return to Rome, yet he neither would, nor did forsake this Nation, until he had perfectly settled such an hierarchical Order, and holy government hear as I have described, and was needful in the first founding of the Church of Christ, among so many Countries and Provinces of this Western world. And the love and duty of many Britan's, especially such as were not so perfectly intructed in the faith, cannot be thought but to have been reciprocal to that supreme Pastor, How it is probable diu●rs Britan's went with S. Peter from hence to R●me. in so great degree, that it moved many of them to attend him in his return to Rome, to be better instructed in true Religion, as diverse also after his departure hence, did undertake that journey to that end, such as S. Beatus and his Associate were. And S. Peter being now come to Rome immediately from this kingdom, without staying in that journey, as may be sufficiently gathered out of the words and admonition of the Angel unto him before his going hence, and both having in his company diverse Britan's, and at Rome finding yet alive as appeareth by S. Paul writing to S. Timothy before, diverse Christian Baron. Tom. 2. Annal. Ann. 165. & S. justin. apud ●und. supr. Britan's in that house, which as is showed before, and Baronius from S. justine, and others proveth, was both his, and other Christians common lodging; patebat domus Pudentis ab initio Petri Romam adventus, hospitio Christianorum: we are sufficiently allowed to be of that opinion, that he was entertained now at this his coming again to Rome from Britain in the same house, as at S. P●ter at 〈…〉 to R●m● 〈…〉 rec●au●d again in our B●●●●ns ●ouse▪ with many ●●her●. his first coming, and usually in the time of his continuance and residence there. And in this Noble Christian Britan's house it seemeth S. Peter among other his Apostolical labours and designments for the Church of God, wrote his second Epistle, wherein he maketh memory of some memorable things, that chanced unto him by all probable judgement in this Nation, as of the Angels appearing unto him, the forewarning of his death at hand, and that S. Peter in his 2. 〈◊〉 seems to 〈◊〉 ●f the vision 〈…〉 ●r●ta●●e. it should be in Rome. Knowing that shortly I must put off this my Tabernacle, even as our Lord jesus Christ hath shewed me. As our English Protestant's translate which words of the holy Apostle do seem to have reference unto that Apparition, and admonition to him of his death at hand, of which I have spoken 2. 〈◊〉. 1. vers. 14. before. For we do not find in Histories, more than two warnings hereof given by Christ to S. Peter; the first, and most evident in Britain, and the other more obscure at Rome, recorded by S. Linus, Egesippus, S. Bede, and Linus l. de Pass. Apost. Egesipp. de excid. Hieros'. l. 3. c. 2. Beda Sermone de S. Petro & Paulo. Tom. 7. others, when S. Peter a little before his death being sought for by Nero, and willed by the Christians to forsake Rome, to avoid the fury of the persecuting Tyrant, being come to the gate of the City, Christ appeared unto him, and being demanded by S. Peter whether he went, Domine quo vadis? Christ answered, Iterum veni● crucifigi. Which S. Peter interpreted to be spoken of his Passion; because Christ who suffereth in all his members, was also to suffer with S. Peter. Intellexit Petrus de sua dictum passione, quoth in ea Christus passurus videretur qui patitur in singulis: non utique corporis dolore, sed quadam misericordiae compassione, aut gloriae celebritate. And this cannot be well construed to be that admonition of his death which S. Peter wrote off in his Epistle, being both obscure, and in all probable judgement after the writing of that his Epistle, and immediately before his apprehension, and death, as appeareth by those Authors, affirming S. Peter was presently taken and martyred: conu●rsus in urbem redijt, captusque à persecutoribus cruci adiudicatus. Therefore seeing besides this so obscure admonition given to S. Peter by Christ of his death, we find no other, but that most clear and manifest foretelling thereof to S. Peter, by an holy Angel in Britain, we must needs conclude that the holy Apostle in that passage of his Epistle, how he should shortly leave the Tabernacle and dwelling place of his soul, his mortal body, as our Lord jesus Christ had showed unto him, did this Nation that honour, to remember in his holy writings, that foresight and admonition of his end approaching made unto him by the heavenly vision and Instruction thereof, which he had in Britain. And signifiing in the first words of this his laste Epistle that he wrote it to all believing Christians at that time, saying: Simon Peter a Servant and an Apostle 2. Petr. 1. v. 1. 2. of jesus Christ, to them that have obtained like precious faith with us, grace and peace S. Peter's care and love to Britain to his death, and after in heaven by his own promise. be multiplied. We must needs acknowledge, that coming then immediately from the Christians in this Nation, whom he had so lately converted, he most fatherly remembered them with others in those words, and the whole Epistle following, especially where he writeth: I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance. Knowing that Vers. 13. 14. 15. shortly I must pute of this my Tabernacle; even as our Lord jesus Christ hath showed me. Moreover, I will endeavour that you may be able after my decease, to have these things always in remembrance. In which words this our kingdom of Britain doth most justly claim, that S. Peter remembered it, and rather than any other, citing there the admonition, which he received by the holy Angel hear, and there protesteth his great care he had of this Country, that it might not only during his life but after his death remain constant in the profession of Christian Religion. And by Oecumenius and diverse others, both the Greek and Latin Text giving way to that exposition, S. Peter did there promise Oecumenius in verba illa: Dado operam etc. 2. Petr. 1. v. 15. to remember this Nation, not only during his life, but after when he should be in Heaven, as I have showed by diverse examples from ancient and credible Authors before, & shall remember more hereafter. And in the next verse he proveth, that he principally hear remembered Britain, and those Nations, to which he had parsonally preached, for he saith: We have not followed 2. Petr. 1. v. 16. cunningly devised fables, when we made known unto you the power and coming ●f our Lord jesus Christ, but were eye witnesses of his Majesty. Where he plainly speaketh, of such people, and Nations, to whom he had made known the power of our Lord jesus Christ, by his preaching, such as Britain was. 3. And when being to leave this world and his chief Pastoral charge, which might not die with him, to his successor, we must further acknowledge, how mindful he was of this kingdom, with others in that designment, whether he constituted S. Linus, or S. Clement, to be his next Successor; for the first as I have showed before, was familiarly known to our Christian Britan's, and lived most with them in Rome, and the other. S. Clement was not only in the same estate, but was parsonally hear with S. Peter in this Nation. Neither were our Christian Britan's then unmindful or ungrateful for so many favours of S. Peter unto this Country, but ever continued most dutiful, and faithful unto him without any discontinuance of those obsequies unto him; for as I have probably shown they were the first that entertained him in Rome, and after: so I cannot without prejudice, and injury The great honour, & love of our first Christian Britan's to S. Peter: and how probably diverse of them, honourably buried him. unto this kingdom think, but they were chiefly Christian Britan's that performed the last and funeral duties to that holy Apostle, among whom likely was S. Marcellus Disciple of S. Peter, by birth a noble Britan, of whom I will speak more hereafter, for we read in many, that one of S. Peter's Disciples so named did honourably bury that glorious Apostle martyred by the cruel Tyrant Nero. Marcellus quidam Discipulus S. Petri accepit Corpus Apostoli, Bed. Hom. de S. Petro & Paulo Tom. 7. oper. Guliel. Eisengr. centur. 2. part. 6. D●st. 1. S. Anton. Vinc. Petr. de Nat. apud Magdebur. cent. 1. l. 2. c. 12. 650. 2. Tim. 4. & lavit illud tali unguento, quod nunquam posset putrescere, & postea misit illud in monumento. Yet I find that there was an other Marcellus in this time a Roman borne, Marci urbis Romae Praefecti filius, that sometime followed Simon Magus, and was converted to the faith of Christ by S. Peter, and wrote among other works the Acts of S. Peter, and S. Paul. But this man being thought to be martyred by Nero, cannot so well be adjudged to have been the buryer of S. Peter, seeing S. Peter's Martyrdom was one of Nero his last Actions. And we may not doubt, but our Britan's that first received S. Peter in their house at Rome, and were ever afterward most faithful and true unto him both at liberty and in prison, as we are taught by their love to S. Paul in like case testified by himself, and brought up their children in such sort that among other Acts of Christian piety, we find as in S. Praxedes, that they Vita S. Praxed. in Breviar. die. 21. Col. julij. buried the bodies of the holy martyrs; Imperatore Christianos' persequente, eos facultatibus, opera, consolation, & omni charitatis officio prosequebatur. Nam alios domi occultabat: alios ad fidei constantiam hortabatur: aliorum corpora sepeliebat: ijs qui in carcere inclusi erant, qui in ergastulis exercebantur, nulla re deerat: Therefore much more we may judge, that the holy parents their Christian British family and friends, who from the first coming of S. Peter to Rome had ministered in such duties unto him, were not wanting to perform this last and Antiquit. Glast. Capgr. Cat. in S. joseph. Hard. in chron. Stow hist. Cornelius Tacit. in Vita Agricolae. farewell obsequy to that greatest Apostle: both in respect, their great love and effection to S. Peter, be sufficient testimonials thereof, and above all others they might more freely perform it, than many others. For the Romans did not intermeddle then with the Britan's in matters of Religion, but left such affairs to their own Government, and British Governors, as we see in their Kings then Aruiragus, Marius, Coillus, and Lucius, all friends and favourers That neither S. Pudens, S. Claudia, any of their family, or any Britain was then punishable by the Romans for Religion. of Christians, before Lucius was converted to the faith, openly to profess it, and none of them joined with the Pagan Romans in their Religion. which we cannot affirm so freely of France, where Claudius had forbidden the use of their old Religion, which in Britain neither he nor any other Emperor had done, but the Christian Britan's did both at home, and else where under the Romans quietly enjoy the free use of the Religion of Christ, until the Persecution of Dioclesian. 4. If any man object, that S. Pudens husband to S. Claudia was a Roman, and so subject to their Laws in Religion. I answer first, that it is evident before, that the Father of S. Claudia, a Christian and chief commander in that family, was yet living, and long time after. Secondly I answer, that S. Pudens himself was but a Municeps, and no Roman, partaker thereby of the Roman privileges, and immunities, but not subject to their penalties; especially in things concerning Religion, as is testified by Aulus Gellius, and others their own writers. Municipes sunt ciues Romani ex municipijs suis suo Aul. Gellius Noct. attic. l. 16. c. 13. Io. Selden Analect. p. 39 Cicero l. 2. de legibus. jure & legibus suis utentes, muneris tantum cum Populo Romano honorarij participes, a quo munere capessendo appellati videntur, nullis alijs necessitatibus, neque ulla populi Romani lege astricti. Marcus Tullius Cicero hath the like even in matters of Religion, and diverse others. Therefore a Protestant Antiquary boldly concludeth, that by the Roman Laws, the Municipes such as S. Pudens was, might be of what Religion they would, without controlment. Tanta municipiorum videtur fuisse libertas, ut maiorum ac avitis sibique proprijs sacris uti minime prohiberentur. Selden supr. THE XXXIV. CHAPTER. ENTREATING OF THE TIME OF POPE Linus, Vespasian Emperor, and Marius King of Britain: and of our Christians in those days, both at Rome, in Britain, and other places. 1. THE chief Governor of the Church of Christ S. Peter, having now happily by holy Martyrdom ended his labours in this world, and obtained his Crown, and reward, in heaven; as an other succeeded him, in that high Pastoral charge After the death of Nero, others enjoy the Empire a very short time. in spiritual things: so also at, or soon after that time, the supreme Governors in temporal affairs, both in the Roman Empire, and this kingdom of Britain were changed. Nero the Emperor the same year he Euseb. in Chron. Matt. Westm. in Galba. Otho. & Vitell. Marrian. Scot l. 2. aetat. 6. Martin. Polon. in Supput. Flor. Wigorn. & al●j. Martyred the holy Apostles, murdered himself, and Galba was Emperor though a short time of six months or little more, and Otho who stew Galba, was an Emperor although of a less continuance, for being in the fourth battle he fought with Vitellius, conquered by him, having had victory in the three former, impatient of dishonour killed himself, bearing the name of Emperor but three months. And Vitellius which triumphed over him, enjoyed as short an Imperial life, only eight months long, as his death, for his cruel wickedness was dishonourable, stabbed to death, cast into the River of Tiber, and wanting burial. Cum Vitellius multa crudeliter, ac nequiter Romae ageret, minutissimorum ictuum punctionibus est excarnificatus, & ad Vespasian Emperor. ultimum in Tyberim mersus, communi caruit Sepultura. After these Vespasian was Marius' King in Britain, no Persecutor of Christians, but a friend, and Benefactor to them. invested in the Empire enjoying it almost eleven years. 2. In Britain Marius commonly esteemed the son of Aruiragus, and Genuissa, the reputed daughter of Claudius, was King: and both these so fare from being enemies and Persecutors of Christians, that King Marius is by diverse, as I have showed before, reported to be a Christian, and by all opinions both a friend, and Benefactor unto them, confirming unto the Christian Eremites of Aualon, S. joseph and his Associates those Donations, liberties, and Immunities which his Father King Aruiragus had formerly granted john Harding Chronicle c. 47. unto them. And the Emperor Vespasian whas so friendly and favourable to holy Christians, that when he was in Britain, before he was Emperor, as Vespasian Emperor also a friend to Christians, and thought to have believed in Christ. Harding from more ancient Authors hath testified, he procured those Immunities, and Exemptions for S. joseph, and his company, which King Aruiragus endowed them with. And I do not doubt, but he was so fare a Christian in judgement, that I may recount him in the number of those first Emperors of whom Tertullian thus writeth: The Emperors themselves would have Tertullian. Apol. contr. gent. c. 21. believed in Christ, if the Emperors had not been necessary to the world, or men that where Christians might have been Emperors: Sed & Caesares credidissent super Christo: si aut Caesares non essent saeculo necessarij: aut si & Christiani potuissent esse Caesares. For we find in ancient Histories, Manuscripts and others written diverse Manusc. French hist. pr. Or que nous sommes. hundred years since, that this Vespasian being Miraculousely cured of a naturally irrecoverable disease, by the power of Christ, did plainly acknowledge him to be the son of God, fuist le filz de Dieu, And promised thereupon to revendge his death upon the jews. Which he performed, when he sacked Jerusalem, and so slaved that people. For executing which justice of God, and desolation of the jewish Nation, this kingdom of Britain, though so fare distant thence, was present there, as both Haebrew & English writers even Protestant Ministers are witnesses, with 20000. soldiers. I 20000. Britan's served under Vespasian, at the sacking of Jerusalem by Vespasian and Titus. read (saith a learned Protestant Antiquary and Minister) in joseph Bengorion a very authentical Haebrew Author, a Testimony of the passing of twenty thousand Britan's valiant soldiers to the siege and fearful sacking of Jerusalem under the conduct of Vespasian and Titus the Roman Emperor. Therefore so many thousand going so great a journey, to fight under so Christanly a minded General, and for the Quarrel of Christ, we cannot think but many of these were joseph Bengor. apud Rich. Hakluit praef. l. Navigat. Angl. also in judgement, Act, or both, Christians. 3. And so we may worthily register Britain for one of the first believing Nations, though so fare distant from the place of the life, death, and first preaching Credible that many of these Britan's were Chsistians. of Christ, and boldly say, it was the first, chiefest, principal, or only kingdom that sent so great forces, and so fare of, through so many difficulties, to execute the just Revendge of God upon his Enemies. And the Christian either public profession, or known disposition of many British Soldiers there mixed with the Romans under Vespasian, must needs be a Motive to justify his words for true, to force josephus to those forcible complaints to the jews at that time, that they could not expect any help from God, for as Oratio josephi ad judaeos Egesippus l. 5. excid. Hierosolymitani cap. 15. they had forsaken him, so he also had forsaken them. And he that was wont to defend them, was gone to the Romans their Enemies, who then worshipped the true God, whom the jews had offended, and the true God was with the Romans: an praesidium speratur divinum, atque auxilium de penetralibus? Sed qui nos defendebat, ad hostem migravit: quoniam quem nos colebamus, Romani venerantur, nos offendimus. Quis autem ignorat cum illis esse deum? So that whether soever we go where Britan's josephus & Egesipp. supr. were in that time, either in jury about Jerusalem, where the faith of Christ was first preached, or Rome in Italy where the chief Vicar of Christ was seated, The chief Rulers in Britain friends to Christians in this time. or in Britain, then termed by josephus and Egesippus an other world: Quid attexam Britannias, interfuso Mari a toto orbe divisas, & a Romans in orbem terrarum redactas. We find there were many Christians among them. And their chief Rulers even in temporal affairs, not unchristinaly minded, as Vespasian in jury, King Marius in Britain, at Rome Coillus, his son afterward King hear brought up at Rome even from his Infancy, hic ab Infantia Romae nutritus, a great friend to Christians, both there, and in Britain, when Matth. Westm. an. 78. Galfrid. Monum. li. 4. ca 18. Pontic. Virun. Hist. Brit. l. 4. Stow Hist. in Coillus. he came to Rule. 4. And to come to the spiritual chief Governor of the Church of Christ in the See at Rome in this time (to defer the Question whether S. Linus, or S. Clement immediately succeeded to S. Peter until I come to S. Clement's place, by common computation) and hear to follow that opinion, which the Church of Christ seemeth to prefer, that S. Linus was S. Peter's next successor, in the Papal Government, Linus Pontifex primus post Petrum Breviar. Rom. die 23. Septemb. in S. Lino. gubernavit Ecclesiam: How careful and mindful this Pope was of the spiritual good of this Nation, and the means he had to effect it, may be gathered by his acquaintance, and familiarity, which he had with our Britan's, then remaining Pope Linus his care of Britain. at Rome, by whom, and with whom, he was most relieved, and resident, as is before related. And to instance in some particulars; it seemeth that both S. Beatus, and his other holy British companion of whom I have H● consecrateth diverse British Priests of this Nation. spoken before, were consecrated Priests and sent into these parts by this Pope S. Linus: To which opinion both our English and Germane Protestants with other Authors induce me. Our English Protestant Antiquaries writ in this manner: As Beatus Rhenanus, in his History of Germany, Pantaleon, and others Theatre of great Britain l. 6. §. 9 do report, one Suetonius a Noble man's son in Britain converted to the faith, by the first Planters of the Gospel in this Island, and after his baptism called Beatus, was sent by the Brethren, from hence unto Rome, to be better instructed, and further directed by Saint Peter. By which, and that I have proved before, that S. Peter was put to death soon after his return to Rome from hence, it may well be concluded, that S. Beatus and consequently also his companion in the same case were consecrated by S. Linus, and not by S. Peter: for Pantaleon proveth, that these men were long at Rome to be instructed both in faith, and learning, requisite for such Ecclesiastical parsons, before they were consecrated Priests, and directed into these Countries, and this rather by S. Peter's succesfor, then by himself then Martyred and in heaven; S. Beatus Heluetiorum Apostolus. Henric. Pantal. de viris Illustrib. Germ. part 1. p. 114. Stumpff. l. 7. Bibliotheca Patrum minor. Chronic. chronicor. tom. 2. Beatus ille nobilibus parentibus natus ex Britania Roman profectus est, ut a S. Petro, in vera fide rectius institucretur. Cum autem in humanioribus literis optime profecisset, atque Suetonius diceretur, Christianis dignus visus est, qui doctrinam veram perciperet, atque eandem ubique disseminaret. Which could not be well effected in so short a time, as is showed before S. Peter lived after his return from Britain to Rome. Therefore I must needs asscribe it, to the time and ordinance of S. Linus. Which I may safely affirm in both opinions concerning S. Linus, aswell of them which deny him to have been Pope, and affirm that what he did in Papal affairs, he did it by S. Peter's direction, and appointment: ex praecepto beatt Petri Apostoli: as also of such, as say, he was true Pope, and immediate successor to S. Peter, in which last opinion there can Marian. Scot l. 2. aetat. 6. Mart. Polon. Supput. in S. Lino. Leo 2. epist. decret. Florent. Wigorn. in Sylvan. & Otho. be no pretence of difficulty at all; And in the former opinion, although we may not without just reason say, that, Exp●aecepto Petri, S. Linus proceed by commandment of S. Peter are to be understood of things he did in the life of S. Peter, and time of his absence from Rome, for if S. Linus was not Pope after, but S. Clement, it should rather be said that S. Linus did ex praecepto S. Clementis, as S. Clement then living commanded and directed, then by the commandment of S. Peter, who being dead neither could command as Pope, nor be esteemed Pope: yet we may lawfully suppose, that S. Peter who had been in Britain, and had such care thereof, And seeing in his life time S. Beatus, and his British companions, went so long a journey, as from hence to Rome to be instructed in the faith, and desirous to be consecrated Priests, to preach in their Country, would give charge, and direction to S. Linus, his successor to perform those duties for the spiritual good, and honour of this Nation. 5. And so we may probably upon sufficient warrant suppose, these holy British Priests, and Saints were directed into these parts, both by S. Peter, and S. Linus Authority, and Order. By this holy Pope also were such Britan's, as were Christians in Rome at that time instructed, the most principal place of S. Linus Residence being then in the house of S. Claudia our British Lady, and so ordinary and usual that S. Paul before seemeth to number, and account him one of that family, Eubulus greeteth thee, and Pudens, and Linus and Claudia; that house being as is already showed, the most known and frequent place of Christians in Rome either to instruct, or be instructed in Religion, minister or receive the holy Sacraments thereof. And although King Coillus of Britain, did not openly profess himself a Christian at that time, for fear of the Roman Emperor, and Senate; yet being brought up at Rome, and in this time, and so fare a Christian in judgement, and affection, that he confirmed to the Eremits of Glastenbury, those immunities and privileges, which Antiquit. Glast. in tabula antiq. Io. Capgr. Cat. in S. josepho Ara. Gulielm. Malm. l. de antiq. coenobij Glast. M. S. his Grandfather, and Father, Kings, Aruiragus, and Marius had granted before unto them, we must needs affirm, that he learned this his so great allowance, and love to Christians, and their Religion at Rome from S. Linus and his Disciples, in whose time of Papacy he lived, and had his education and Instruction there by all Antiquities. And to give us assurance that this S. Linus had a Pastoral care, as part of his great charge, and euer, as necessity required, and the times would permite, to send Bishops, and preachers into these parts where Britain is, we are told by diverse French Historians, and from their primative Antiquities: that even in the first year of his dignity, he sent Saint Cler, to the Realm of Britanny Armorike, who brought with him the Mere des histoires & chroniques de France lib. 1. fol. 87. Alani Bouchard. annal de Bretaigne l. 1. f. 19 Nail, wherewith the right Arm of S. Peter was crucified, and S. Cler there settled his Episcopal See in the city of Nantes in the year of grace 72. THE XXXV. CHAPTER. OF THE STATE OF CHRISTIAN RELIGION in Britain in the time of Pope Cletus, King Marius, or Coillus: and how we had hear in Britain a continued Succession both of Priests and Bishops all this first hundred of years. 1. S. Linus being martyred, S. Cletus succeeded him in the Apostolic Roman See, and was Pope above 11. years: And for temporal Rulers Matthew of Westminster and diverse after him do testify, that King Marius died in the 78. year of Christ, & left Coillus his son his Successor in this kingdom, Anno gratiae 78. Marius' Britannorum Matth. Westm. an. 78. Catalogue. Regum Britann. in Mario. Stowe Hist. in Marius. Harding Chronicle in King Marius. c. 50. fol. 42. Rex, ab hoc seculo transiens, Coillum filium habuit successorem. By whom he reigned but a short time, not above six years. Others affirm he reigned a fare longer time, the Protestant Publishers of the British History ascribe 52. years for his Reign, Polidor Virgil giveth him 48. years, Stowe saith he reigned 53. years, Harding avoucheth that he died, When he had Reigned sixty years and three. His Tribute paid full well to Rome City. Of Christ's faith some what he was informed, But much more he needed to have been reform. But howsoever the question about the time of his Regiment, long or short, be resolved; certain it is, that he was a friend to Christians, and if he reigned long, longer was their peace by his permission, and if his Regiment was shorter yet the quiet of Christian Religion was not thereby abbreviated, for Coillus his Son being also very favourably affected to Christians, and leaving the Kingdom to his Son Lucius, under whom the whole Nation was converted to the faith of Christ, we cannot find any King of Britain in those days, which was an enemy to Christianity; so that if any outrage or cruelty was committed against any of that profession, it was rather by the malice of Marian. Scot lib. 2. aetat. 6. in Tit. Martin Polon. Supput. col. 36. in Tit. Matth. Westm. an. 81. Florent. Wig. in Tit. the Druids, and some such, and not by regal command, and Authority, which rather stood for the defence, than offence of Christians all that time. 2. And so long as Titus' Son of Vespasian was Emperor of Rome, which was but two years, and not many months, there was no Persecution of Christians there not putting any of them to death, and so merciful he was to all, that he pardoned the very convicted, that had conspired against him, and used them as familiarly as he did before. vir omni genere virtutum mirabilis, adeo ut amor & deliciae humani generis diceretur. Hic in Imperio tantae bonitatis Domitian a v●ry wicked and persecuting Emperor. fuit, ut nullius omnino sanguinem fuderit, sed convictos adversum se coniurationis dimitteret, atque in eadem familiaritate, qua antea habuerat, retineret. But after Euseb. Hist. & in Chron. Marian. Martin. Matth. West. Flor. supr. the death of Titus, his younger Brother Domitian taking the Empire upon him, differed so much from his Brother, and Vespasian his Father before him, that he fell into so great pride, and impiety, that he caused and commanded himself to be called, and worshipped as God, and was the second after Nero, who setting forth his cruel Edicts to that end, persecuted Christians and the Church of Christ. Which cruelty of his, although it did not extend to our Christian Britan's as Rome, still by the Roman Laws enjoying there their privileges, and immunities from compulsion to square themselves in matters of Religion to the Imperial laws, and Edicts, yet being of force against all that had not such municipal prerogatives, many of these banished and persecuted Many Christians in this Persecution of Domitian fled into Britain. Christians, as in the Persecution of Nero before, as our Protestant and other Antiquaries tell us, fled into this our Britain, whether that Persecution did not, nor could extend itself, for refuge, and succour, at the least until his wicked Edicts 15. years and some months after the beginning of his Empire immediately upon his death for their cruelty were revoked by Nerua, his Successor, who by his first Edict recalled all which Domitian had banished. Nerua primo edicto suo cunctos exules, quos Domitianus relegavit, revocari praecepit. Whereupon a Protestant Bishop and Antiquary speaking of this time of Domitian Matth. Westm. an. Dom. 97. Godwin Conu. of Brit. p. 18. Tripart. hist. l. 1. c. 7. calleth Britain, a refuge for Christians. And addeth both from Cassiodorus, and his own judgement: It was not counted unlawful for these to be Christians, that dwelled beyond Italy, and France, as in Britain or near the Pireney Mountains, and so to the western Ocean. Whereby undoubtedly it came to pass, that many professing Christ, not daring to abide near unto the heart of the Empire, as in Italy, France, or some other of the nearest Provinces, made choice of our Britain, where to lead their lives in such sort, as they might enjoy liberty of conscience. 3. By which means it seemeth, that the number of our Apostolic men, though their names be buried in oblivion, by iniquity of time, was again S. joseph of Aramathia, & diverse of his company died about this time, as also others our primative Christians. renewed, and increased, diverse of the former now hastening to their death, and some of them, credibly deceased already. Among which we may with good warrant number S. joseph of Aramathia and others of his holy companions, which though they were subject unto him, as their Abbot and chief: yet for years and age little, or not at all inferior unto him, in probable judgement. And S. joseph was so venerable for years before this time, that the holy Evangelists, as our Protestants translate them, tell us he was at the death of Christ one and thirty years, of age. And he was, as the Antiquities of Glastenbury, with many other Authorities witness, before his coming Matth. cap. 27. Marc. cap. 15. Luc. cap. 23. joa. cap. 19 into Britain, an honourable Counsellor, in high esteem with the jews, and so honoured by Pilate, the Precedent of jury, that he boldly had access unto him, asked, and obtained of him the body of Christ, which he buried in his one Tomb, thinking thereby, that he had not long to live; and so old he was at his coming hither, that as many before have thought his son joseph was consecrated a Bishop at the least assigned to that dignity. Therefore the ancient writers, and Antiquities of this History say, that within few years M. S. antiq. de Vit. S. joseph ab Aramathia. Io. Capgrau. in eod. Antiquit. Glast. & alij. of their settling themselves at Glastenbury, they gave place to nature and ended their lives one earth, and S. joseph, as probably the rest, was buried by the holy Chapel which they had founded to the blessed Virgin Mary: effluentibus paucis annorum curriculis sancti memorati carnis ergastulo sunt educti: inter quos & joseph sepultus est, & positus in linea bifurcata iuxta Oratorium praedictum. And about this time our renowned Archbishop S. Aristobulus died hear (a late writer saith) by Martyrdom, & at Glastenbury, setting down the time about the year of Christ three score and ten; which how true it is, I dare Author of the Engl. Martyrol. 15. day of March. not affirm, because I find none of his Authors which he citeth, who are Arnoldus Mirmannius, Dorotheus in Synopsi & Baronius, to deliver any such thing, but if we should leave him to a natural death, we cannot conjecture, S. Aristobulus his death in Britain by Martyrdom. that he lived long after this time, for if he was the Father of S. Peter's wife, he must needs be very old in these days; so likewise if he was a Roman, and Arnold. Merm. in Theatro conu. gent. in Britainnia. Martyrol. Rom. 15. die Martij. Catal. Regum. Britannor. 1. Fasti Regum & Episcoporun Angl. in Domitiano. Matth. Westm. an. 94. Protest. Marginal. Ann. in eund. ibid. the same S. Paul mentioneth to have had his family in Rome, before his coming thither. Arnoldus Mermannius saith he died in Britain in the time of Domitian Emperor and S. Clement Pope in the year of Christ 99 anno & quod excurrit 99 Clement Pontifice Maximo Domitiano Imperatore. The old Roman martyrologue is plain that he ended his life by Martyrdom, qui cursu praedicationis peracto, martyrium consummavit. By whom he was martyred, either by the Druids, or any Lieutenant of the Romans in the time of Domitian his Persecution, or soon after julius Agricola being hear about that time, and conquering this Britain to the Romans in the days of the persecuting Emperor Domitian, Britamnia tunc primum penitus subiugata ductu Agricolae auspitijs Domitiani, I dare not conclude; neither precisely of the time, or place. But thus we see that the chief Disciple of S. Peter lived hear among the Christian Britan's until the days of S. Clement, and after such time as he sent many other Bishops into these western parts, which as Matthew of Westminster Britain was not without Priests, and Bishops after S. Aristobulus death but still enjoyed diverse. and his Protestant publishers, was in the year of Christ 94. Doctores mittuntur versus Occidentem. Which was 5. years before the Martyrdom of our Archbishop S. Aristobulus. 4. And yet after his death, we had diverse other Bishops in, or of this Nation, as namely S. Beatus that lived until the year 110. as also his companion, Marian. Scotus aetat. 6. in Nerua. Catal. Episcop. Trever. Matth. Westm. an. gratiae 98. Marian. Scot l. 2. aetat. in Domitian. Martin. Pol. supput. in cod. Florentius. Wigor. in chron. Euseb. in Chron. & hist. Hist. Tripartit. Stow hist. in Domitian. Catal. Reg. Brit. whose certain name is not remembered, so did S. Mansuetus long overlive this Age, as I shall show in the second Century, or hundred of years, and S. Peter at his time of his going from hence a little before his death, and consecrating at his departure diverse Bishops with Priests, we may not probably think that they all were dead, though their particular memories do not remain, for both S. Mansuetus and S. Aristobulus were long time Bishops before them, and yet the one lived until now, and the other a fare longer time: And they which fled, or came hither in the Persecutions of Nero, and Domitian, (which last reigned and raged against Christians, until the 98. year of Christ, commonly supposed the time of his death) could not be all dead, but many living, at, and long after this time, even hear in Britain: for Traian succeeding him next, except Nerua, who was Emperor but one year, & 4. months, kept the Empire all most twenty year he, and many of them continued a Persecutor, at the least until he was (about the year of Christ 107. in the next age) moved by the letters of Plinius, to mitigate his Some Religious men lived at Glastenbury, all this first Age to the end, and longer. Persecution. And although, as I have insinuated before, S. joseph of Aramathia & his holy company did not live long at Aualon, yet it is a thing not to be doubted in History, but either some of them, or some that succeeded them in that holy place, and his conversation of life, lived there all this, & some time of the beginning of the next Age. For it is testified by all Antiquities of that holy Catal. Reg. Brit. Galfrid. Monu. Hist. Brit. Virun. hist. Matt. West. Stowe hist. in Claudio. Mansion of their, that King Coillus confirmed those privileges thereof which his Grandfather, and Father Aruiragus and Marius had formerly granted unto it: And many hold, it was the next Age before Coillus was King. The catalogue of the British Kings saith, he began his Reign in the year 125. And certain it is, that this his confirmation could not be until towards the later end of this Age at the soon, for Claudius the Emperor concluded not the Marriage between his Grandfather Aruiragus, and Genuissa or Gevissa his Grandmother, until the 44. or 45. year of Christ. This was none of his first Acts hear, her sending for from Rome hither, according to her estate required time, we must allow a man's Age to Marius his Father, before Coillus was borne or begotten, and to make Coillus his Charter of confirmation validate, requireth so many years in him, that the end of this first Age must needs approach before it was effected, and those holy Eremits to whom it was made, did but a short time enjoy that privilege, if none of them survived to see the second Age. Which is confirmed by those Histories Antiquit. Glast M. San Tabulis. M. S. de Vit. S. joseph. Capgrau. Catal. ineod. Melkin. in S. joseph. Gulielm. Malmesb. l. de antiq. Caenobij Glaston. M. S. which assuer us, that when S. Damianus and Fugatianus came thither, towards the later end of the second hundred of years, they found both their house or Oratory still standing, and diverse Christian Images of the Cross, & others, which could not have so long continued, considering the weak and mean building of that poor Chapel, the matter of those pictures, and the inhabitants thereabouts Pagans, more apt to destroy, then maintain such Christian memories, if the Christian Possessors thereof had all been dead, and left it desolate long before. 5. I have made former mention, how among all Countries between this and Rome, this kingdom was in all times the most safe and quiet harbour and refuge for Christians in these times: And yet we find in Germane, and French Histories, that towards the later end of this first hundred years, in the days, and by the holy labours, of S. Valerius and others sent thither by S. Peter the Apostle, there were so many converted to the Christian faith, that in number they exceeded the Pagans in many or most parts of France and Germany, especially those that be near unto Britain, and from whence to use the phrase of strangers it is but a short cut into this kingdom. Vnde brevissimus in Britanniam, nunc Angliam, est traiectus, uti Tacitus & julius Caesar Tacit. & jul. Caesar apud Anold. Merman. Theat. convers. gent. Petr. Merssaeus Catal. Archiep. Trever. in S. Valeria. & Materno. meminere. Such was the increase of Christians there: jam tunc pene per Galliam & Germaniam Christiani Paganos & numero superbient & Religione. This was in the time of S. Valerius, which died in the year 93. and, being before the Division of Provinces was fully made into archiepiscopal Sees, ruled diverse chief Churches, and fare distant, as Collen, Tungers, and Trevers, as also his Successor S. Maternus did, and both of them were probably hear in Britain, and converted many hair: for Marianus joineth these with other S. Valerius and S. Maternus Disciples os S. Peter were by probability in Britain sometime. holy Preachers and Bishops of those days which preached not only in their own Provinces, but in these uttermost, and extreme parts. Qui non solum propria Provincia sed in extremis & ultimis industrij & illustres existentes regna Tyrannorum vicerunt. And this great increase and multiplication of Christians, continued all this age in these Countries, as these foreign Antiquaries tell us, and until the death of S. Maternus, which was in the year of Christ Marian. Scot aetat. 6. in Nerua. 133. as they witness: all which time and longer our renowned Bishop and Countryman still lived, and often visited this his native Country preaching hear. And yet before the end of this age, we had a new supply of Apostolic men sent hither, from the See of Rome and Authority thereof, as I shall further declare in the next Chapter. THE XXXVI. CHAPTER. OF THE STATE OF ECCLESIASTICAL affairs in Britain in the Papacy of S. Clement, Empire of Traian and Reign of King Coillus, unto the end of this first hundred of years of Christ. 1. S. Cletus having happily ended his life by Martyrdom, S. Clement took upon him the government of the Apostolic Roman See, and the tyrannical time of Domitian being now by his death expired, and his Acts for their cruelty generally recalled by Nerua, though Emperor Marian. Scotus l. 2. aetat. 6. Method. apud. eund. col. 255. Martin. Pol. Supput. in Clem. & Traiano. Matth. West. an. 102. 98. 117. 124. & alij. little above one year, Traian succeeded him, holding the Empire until, or about the year of Christ 117. being for diverse years a Persecutor of Christians, especially about Rome, the Eastern, and other parts, remote from this Nation, where King Coillus agreat friend, and favouror of Christians reigned. 2. Before I proceed further in S. Clement's days: my promise before, and urgent reasons to be remembered hereafter, do call upon me, to clear the doubt, whether S. Clement was ordained by S. Peter his Successor immediate or Noah. S. Clement himself thus writeth in these words: S. Peter himself Clemens Rom. Epist. 1. for his great charity, towards all men, when he perceived his death at hand, in the Assembly of our Brethren, the whole Church hearing him, taking me by the hand, uttered these words: hear me, my brethren and fellow Servants, because, as I am taught of him, my Lord and Master jesus Christ that sent me, that the day of my death is at hand, I ordain this Clement your Bishop, to whom only I commit the Chair of my preaching, and doctrine. To him I deliver the power of binding, and losing, delivered to me by our Lord, that of all things whatsoever he shall decree on earth, the same be decreed in heaven. For he shall bind that which ought to be bound and shall lose that, which ought to be loosed, as he which perfectly knoweth the Rule of the Church: Ipse Petrus pro immensa charitate, quam erga omnes homines gerebat, in ipsis diebus, quibus vitae finem sihi imminere praesensit, in conventu fratrum positus apprehensa manu mea, in auribus totius Ecclesiae, haec protulit verba: audite me fratres, & conserui mei, quoniam ut doctus sum ab eo, qui misit me, Domino, & magistro meo jesu Christo, dies mortis meae instat, Clementem hunc Episcopum vobis ordino, cui soli meae praedicationis, & doctrinae Cathedram trado. Ipsi trado à Domino mihi traditam potestatem, ligandi & soluendi, ut de omnibus quibuscunque decreverit in terris, hoc decretum sit & in caelis. Ligabit enim quod oportet ligari, & soluet quod expedit solui, tanquam qui ad liquidum Ecclesiae regulam noverit. This Act so concerning, and so publicly effected, and concerning the whole Church, registered by so worthy a present witness and party in that business leaveth no place of exception unto it, especially when we see almost all, that followed, confirming it. S. Anacletus the next successor to S. Clement, whom our greatest Anaclet. epist. 1. & 3. to. 1. Concil. Matt. Parker. Antiq. Brit. p. 24. Io. Pris. defence. hist. Brit. p. 73. Rob. Barnes l. de vit. Pontif. in Anacleto, & Alexandro. Alexand. Pap. 1. epist. 1. S. Leo 2. apud Marian. Scot l. 2. aetat. 6. col. 238. Florent. Wigor. an. 50. & 75. Bed. Martyr. 9 call. Decembr. Hier. l. de Scriptor. in Clem. Epiph. haeres. 27. joa. Pap. 3. Epist. decretal. Tom. 2. Concil. Egbert. Ser. 3. de incremento & manifestatione Catholicae fidei. Protestant's approve, approveth both that Epistle, & this very part thereof, containing this Act of S. Peter in diverse places. S. Alexander likewise carrying with him Protestant approbation, twice in one Epistle citeth and alloweth the same Act for S. Peter's: Ipse Apostolorum Princeps in ordinatione beati Clementis populum instruens. And again: beatus Princeps Aponstolorum Petrus qui in ordinatione sancti praedecessoris nostri Clementis, instruens clerum & populum. So doth S. Leo the second as S. Marianus, Florentius Wigorniensis, and others testify. S. Bede saith the same of S. Clement. Hic ex praecepto beati Petri Ecclesiae suscepit pontificatum. S. Hierome saith most of the Latins held so: plerique Latinorum secundum post Petrum Apostolum putant fuisse Clementem. S. Epiphanius a Grecian is of the sameopinion, Pope John the third above 1000 years since expressly setteth down this History from that Epistle of S. Clement. And Egbertus convincibly thus proveth this Epistle: nec unquam defecit in Ecclesia Romana fides quam habuerat & quam praedicaverat Petrus sicut ei promiserat Dominus, quando imminente passione sua, dixit ad eum; Ego rogavi pro te, ut non deficiat fides tua, hoc est, fides Ecclesiae quam tibi commisit. Beatus autem Petrus cum sciret appropinquare sibi passionem suam, sanctum Clementem, quem ad fidem converterat, & baptizaverat, ordinavit in Episcopum, eiusque gubernationi sedem suam & Ecclesiam, quam ipse rexerat, commisit: & ita successor beati Petri factus estin Sede illa. Nam quod Linus & Cletus successores Petri fuisse leguntur, ita intelligendum est, quod adhuc ipso vivente, Coadiutores eius extiterunt in gubernando populum Dei Romae, & ad hoc abipso erant in Episcopos ordinati, ut scribit quidam Apostolicorum Patrum Episcopis Germaniae & Galliae: The faith which Peter had, and preached, did never fail in the Roman Church, as our Lord promised him, when a little before his Passion he said unto him, I have asked for thee that thy faith fail not: That is the faith of the Church which I have committed to thee. And Peter when he knew his passion to be at hand, took S. Clement, whom he had converted and baptised, and ordained him Bishop, and committed to his government his See, and Church which he had governed, and so he was made the successor of S. Peter in that See. For where we read that Linus and Cletus were the successors of S. Peter, we must so undestand it, that while he lived they were his Coadjutors in governing the people of God at Rome, and for that end they were ordained Bishops, as an ancient Pope writeth to the Bishops of Germany and France. which must needs be this Epistle of Pope John the third before mentioned, both the subject being the same, this ancient Author related, and written to the Bishops of Germany, and France, as the beginning of that very Epistle is, thus an able testimony: joannes Episcopus universis Germaniae & Galliae provincias constitutis, in Domino salutem. So we have besides a world of other witnesses, the Decretal Epistles of two ancient Popes Io. Pap. 3. in fine Epist. Marian. Scot & Florent. Wigor. supr. Bed. in Martyr. Manuscript. of't. in Bibliotheca publ. Cantabrigiae volum. 28. tract. 9 Sabellicus l. 9 Ennead. 7. Henticus Hunting. hist. l. 3. this of Pope John above a thousand years since, who in the end of this Epistle, calleth it his Decree, and the other of S. Leo so named by S. Marianus, Florentius Wigorniensis and others: Leo secundus in sua decretali Epistola. To these I may add S. Damasus Pope, commonly esteemed Author of the Pontifical cited by S. Bede before Anastasius time, to whom Bellarmin asscribeth it, and directly said in an old Manuscript in Cambridge to be written by Damasus Gesta Romanorum Pontificium Authore Damaso. 3. So writeth Sabellicus saying S. Damasus was author of it, and gave it to S. Jerome to peruse. Damasus omnium qui antese fuerant Pontificum vitas monumentis tradidit, deditque id opus Hyeronimo cognoscendum; and it is every where approved by our best Historians, Florentius Wigorniensis, William of Malmesbury, Henry of Huntingdon and others: among which, this last saith plainly for this matter; that S. Augustine did ordain S. Laurence his Successor at Canterbury in his life time, as S. Peter did S. Clement at Rome; Laurentium vero adhuc vivens ordinaverat Augustinus in Archiepiscopum, exemplo S. Petri qui Clementem similiter ordinaverat. I have cited Florentius Wigorniensis the same opinion before. S. Damasus saith plainly, that S. Peter consecrated S. Clement Bishop, and committed his See and the Church to his charge, leaving unto him that highest spiritual Pontifical power which Christ committed unto him. Petrus beatum Clementem Episcopum consecravit, cui & Cathedram vel Ecclesiam omnino disponendam commisit, dicens sicut mihi gubernandi tradita est à Domino meo jesu Christo potestas ligandi soluendique, ita & ego tibi committo: And if I should grant unto Bellarmin, (which truth of History will not permit me) that Anastasius who lived 800. years since was Author of this work, his allowance is, that I have him a publicly approved witness for this matter, so many hundred years ancient. Which he confirmeth also in the life of S. Clement, as also this Epistle to 8. james, testifying from the same Epistle, that S. Peter committed the Papal dignity, and charge of the Church to him, and that Linus and Cletus are numbered before him, only because S. Peter made them Bishops before that time. Clemens ex praecepto beati Petri suscepit Damasus in S. Clement. Ecclesiae Pontificatum gubernandum, sicut ei fuerat à Domino jesu Christo Cathedra tradita, vel commissa. Tamen in Epistola quae ad jacobum scripta est qualiter ei commissa est à beato Petro Ecclesia reperies. Ideo Linus & Cletus ante cum scribuntur, quia ab ipso Principe Apostolorum, ad ministerium Sacerdotale exhibendum, sunt Episcopi ordinati. The like is testified by S. Clement in his third Epistle, not subject to that censure some tax this with, in that it is written to S. james Bishop of Jerusalem, thought to be dead at this time, where he plainly calleth S. Peter his Ordinator: beatus Petrus Instructor & Ordinator noster. The Clemens Rom. Epist. 3. & l. Recognit. Gelasius Catal. Illustr. Vir. in Rufino. like he doth in those books which with Gelasius and Rufinus who translated them out of Greek almost 1300. years since, by common agreemcnt all acknowledge to be S. Clement's undoubted works. And the main objection against this Epistle of S. james the Apostle, his death before S. Peter is not worthy recital. For Nichephorus, Marianus, Florentius Wigorniensis, Martinus Polonus, and others, which acknowledge that: yet approve this Epistle and S. Clement to have been chosen Successor to S. Peter by that testimony. And S. Dorotheus that ancient Father and many others are witnesses, S. Dorothaeus li. de 72. Discip. & l. de 12. Apostolis. that the next Successor to the first S. james first Bishop of Jerusalem, was beside his other name Simon or Simeon called also james, and by the Hebrew phrase of speaking, calling near kinsmen, Brothers, named the Brother of our Lord, as the first james his Brother was by that custom. 4. Therefore I may now boldly say, with our holy and learned ancient Marian. Scotus l. 2. aetate 6. in Adriano. S. Aldelmus l. de laudib. Virginitatis c. 12. Bishop Saint Aldelmus, converted by S. Gregory the great as he himself writeth: à quo rudimenta fidci & baptismi Sacramenta suscepimus: that S. Clement was the first Successor of S. Peter, and the second Governor of the Roman Church, although some in vain and without cause prefer Linus and Cletus before him: Clemens caelestis Clavicularij primus Successor, & secundus Romanae Ecclesiae dispensator, quanquam nonnulli Linum & Anacletum in Pontificatus Regimine nequaquam S. Clement yielded the Papacy to S. Linus, soon after S. Peter's death. sine causa praeferant. Yet I do freely and willingly yield, to save the honour and manner of speaking of the Roman martyrologue, and some ancient Fathers, (for the Canon of the Mass naming S. Linus and Cletus before S. Clement hath only meaning of priority in time) that as Baronius interpreteth S. Epiphanius and Rufinus (and might have added many more) S. Clement gave place to these, to execute the Apostolic dignity before him: and upon Baron. Annal. Tom. 1. an Christi 69. Henric. Spondan. p. 124. Epiph. haer. 27. Rufin. Praefat. in Clem. Wern. Rolwink. Fascic. temp. an. 94. this motive, as some have written, lest by accepting the charge imposed one him by S. Peter in his life, he might leave an example of danger to other Prelates, to substitute Successors whom they would. S. Clemens primum à beato Petro, ut dicitur, ordinatus fuit sibi Successor: Sed propter periculum, voluit ante se beatum Linum & Cletum Pontificari, ne videlicet hoc exemplo Praelati substituerent sibi quos vellent. And the words themselves which S. Clement used when he yielded this Papal dignity to S. Linus, as S. Epiphanius doth allege them, from his own works, will well bear such construction of his Religeous meaning in that matter: Secedo, abeo, erigatur populus Dei: I give place, I Clemens Rom. apud Epiph. haer. 27. go away, let the people of God be provided for. For so he saith in an Epistle, saith S. Epiphanius, and this we find in certain Commentaries. Dicit enim in una Epistola sua. Hoc enim in quibusdam Commentarijs reperimus. 5. So it appeareth, by that is said, that S. Clement was twice Pope, and at S. Clement twice Pope. both those times, for some space executed that highest function and dignity: first when it was imposed upon him by S. Peter, and he wrote his Epistles with that Title: Clemens Romanae Ecclesiae Praesul. Clemens urbis Romae Episcopus: Clemens Rom. epistol. 2. 3. 4. Const. Apost. 1. 2. 3. 4. 5. 6. 7. 8. Ignat. Epist. ad Mariam. Cassobol. Iren. l. 3. c. 3. Tertul. l. 3. carm. Optat. l. 2. Aug. Epist. 161. Martyr. Rom. in Lin. Clet. & Clem. M. S. antiq. Brit. Martin. Polon. supput. col. 35. in Clement. Bishop of the Roman Church, and doth in them iuridically set down things to be observed of the whole Church. So likewise in his other Books where he delivereth the Doctrine, & Tradition of the Apostles concerning the holy Sacrifice, and other matters generally to be kept of all. And not long after yielding it up to S. Linus, whom S. Ignatius, Irenaeus, S. Augustine, Optatus, an old British Manuscript, which I have seen, & others make the next to S. Peter, for some years by that Title of S. Clement's Resignation. And secondly after the death of Cletus, when it was imposed upon him again, the second time, and died in that dignity: as Martinus Polonus and others writ. Clemens quamuis à beato Petro esset electus, tamen coegit Linum & Cletum ante se pontificari. Et ita est ipse primus post Petrum per electionem, tertius verò per gradum. This I have written more at large, not to labour to put those two glorious Bishops, Saints and Martyrs, S. Linus and Cletus, out of the Catalogue of the renowned Roman Popes, but to give due to S. Clement, one of our Apostles S. Clement was hear in Britain with S. Peter. some time hear in Britain, except good arguments deceive us, according to his worth and merit in this part of the world, and redeem that his most learned Epistle or Book to S. james, S. Simon or Simeon Bishop of Jerusalem, much concerning his honour, and this Nation. For although we have good witness of S. Paul, S. Irenaeus and others of his conversation and familiarity with S. Peter and him; yet therein we learn from S. Peter and S. Clement themselves that he was with S. Peter in all his journeys, great in these parts, never forsaking him, one reason why he principally made choice of him for his Successor, as being so best acquainted with his Apostolic course. Qui mihi ab initio, usque in finem comes in omnibus fuit, & per hoc veritatem totius Paul. Epist. ad Philipp. cap. 4. Irenaeus l. 3. haer. Euseb. Hist. Eccl. l. 5. c. 5. 6. Clem. Rom. Epist. 1. meae praedicationis agnovit: Qui in omnibus tentationibus meis socius extitit, fideliter perseverans: Quem prae caeteris expertus sum Deum colentem, homines diligentem, castum, discendi studijs deditum, sobrium, benignum, iustum, patientem, & scientem ferre nonnullorum etiam ex his, qui in verbo Dei instituuntur, iniurias. Propter quod ipsi trado à Domino mihi traditam potestatem ligandi & soluendi. O my brethren hear me, for as I am instructed of our Lord which sent me jesus Christ, the day of my death is at hand, I ordain this Clement, taking me by the hand, your Bishop, to him alone I delyver the Chair of my preaching and doctrine, Who from the beginning to the end hath been a companion unto me in all things, or places, and by this hath known the truth of all my preaching: Who hath been my fellow faithfully persevering in all my temptations: whom above the rest I have proved to worship God, love men, to be chaste, given to the studies of learning, sober, gentle, just, patiented and knowing to bear the injuries of some, even from them that be instructed in the word of God. For which respects I deliver unto him the power of binding, and losing, which was delivered to me by our Lord. Where we see it plainly testified both by S. Peter, and S. Clement his Secretary, aswell as Successor, that he was with S. Peter in all his travails, and places even to the end, that we may be assured he was with him hear in Britain, which was his last place of stay, before this at Rome, and this was a chief cause why S. Peter thought S. Clement most fit for this dignity for he whom he calleth; homines diligentem; so loving and kind to all men, must needs be more kind, and careful of them, with whom he had conversed, and whose necessities he best knew. 6. And yet besides this love of S. Clement to these parts of the world, which he had so travailed with S. Peter, the same holy Apostle as he himself witnesseth, gave him express charge to send learned Bishops unto all Cities in those parts where S. Peter had not ordained such before. Episcopos S. Petrus Apost. apud Clem. Rom▪ Epist. 1. per singulas civitates quibus ille non miserat, perdoctos & prudentes sicut serpents, simplicesque sicut columbas, iuxta Domini praeceptionem nobis mittere praecepit. And to make it manifest, that among other Countries he sent also into this our Britain S. Clement sent Bishops into Britain, and by S. Peter's direction. according to S. Peter's direction, he saith plainly, that he desired and intended to send such Bishops and preachers into Italy, Spain, France, Germany, and, to include Britain, to all other Nations in these parts of this western world, wishing the Bishop of Jerusalem to whom he wrote, to do so in the east. Vos per vestras Dioeceses Episcopos sacrate, & mittite, quia nos ad alias partes quod idem inssit, agere curabimus. Aliquos verò ad Gallias, Hispaniasque mittemus, & quosdam ad Germaniam & Italiam atque ad reliquas gentes dirigere cupimus. Where we see S. Clement by this power committed to him by S. Peter and Prerogative of the See of Rome, thought it is duty, and took upon him not only to send Bishops and Preachears into all this western world, but by that office and privilege gave charge to those that were in the east to do the same. And there setteth down what Order S. Peter Epist. r. supra. and the other Apostles took, for setting of Patriarches, or Primats in the chief Cities, where in the Pagans time their Archflamen were and chiefest Doctors, Archbishops for their less chief Flamens, and Bishops in the other ordinary Cities. And what was appointed him by S. Peter, and he promised Matt. Westm. an. 94. Protest. not. ib. Francisc. Belleforest. hist. Gall. Francisc. Feu●ardentius in lib. 1. Iren. cap. 3. Anton. Democh. count. Calum. Guliel. Eisengr. cent. in his behalf, that he effectually performed, as into France which he named with other kingdoms of his charge before, he sent S. Denys, Nicasius, Taurinus, Trophimus, Regulus, Paulus, Saturninus, Astroniomus, Martialis, Gratianus, julianus, Lucianus, Firmius, Photinus with others, and the places whether he directed them are for the most part Archbishop Sees to this day. Therefore we cannot doubt, but either S. Clement did well know, that this kingdom of Britain was yet provided of such Apostolic men, still living from S. Peter's establishing them hear, or else sending so many into our next neighbouring Country, he remembered Britain in the same, or like measure, especially seeing it is evidently his own words, that he had a greater care of Britain, accounted a rude and barbarous Country at that time, and among such reputed by S. Clement, and so distinguished by that note, from Italy, Spain; France; and Germany by him, where recompting them, he addeth, that into those Nations that be more rude or barbarous, he must send more wise and Clem. supr. Ep. 1. austiere Bishops or preachers, then into the other Civil Nations▪ Vbi autem ferociores & rebelliores gentes esse cognoverimus, illuc dirigere sapientiores & austeriores necessè habemus, qui quotidie non cessent divina seminare semina, & multos Christo lucrari, & ad rectam fidem & viam veritatis perducere. And this the rather, Anaclet. Epist. 3. because he setteth down the Apostles Order, which he was to follow, to Primats and Archbishops by S. Peter, and S. Clement their order hear in Britain, besides other Bishops. constitute Primats, where the Pagans had their chief Archflamen, as he did in France: and his immediate Successor S. Anacletus, as he himself and diverse others testify, did write a book or catalogue (he calleth it a Tome) of the names of the Cities both in Britain, and other places, where such were to be resident, and this according to the prescript and practice of S. Peter and S. Clement. Episcoporum ordo unus est, licet sint Primates illi, qui primas Civitates tenent. Illi autem qui in Metropoli à beato Petro Apostolo, ordinante Domino, & Girald. Cambr. l. 2. de jure Metrop. Eccl. Meneven. ad Innoc. 3. joa. Pris. defence. hist. Britan. p. 73. 74. Matt. Park. antiq. Brit. p. 24. Werner. Rolwinck. in Fascic. an Dom. 94. Harris. descript. of Brit. Harris. Hist. Manus. l. 1. Godwin Catal. York. Parlm. 1. Marian. Scot l.. 2 aetat. 6. Method. apud eund. ib. Martyr. Rom. die 11. Aug. Vsuard. eod. die. Petr. de Natal. l. 4. Vincent. l. 11. à praedecessore nostro praedicto sancto Clement, seu a nobis constituti sunt, non omnes Primates, vel Patriarchae esse possunt: sed illae urbes, quae praefatis & priscis temporibus Primatum tenuere, Patriarcharum aut Primatum utantur nominibus, quiahaec eadem & leges saeculi in suis continent Principibus: aliae autem primae Civitates quas vobis conscriptas in quodam Tomo mittimus, à sanctis Apostolis & à beato Clement, sive à nobis, Primates praedicatores acceperunt. And according to this catalogue, or Tome of S. Peter, S. Clement and S. Anacletus iuxta Tomum Anacleti: ex Anacleto huius Insulae divisionem; Canterbury, London, Caerlegion, York and Alba in Scotland, by some taken to be the City now called S. Andrew's, urbs Legionum, Cantuaria, Londonia, Eboraca, & Alba unde Albania provincia, were designed Sees of such Primats, as Giraldus Cambrensis in his second book to Pope Innocentius the third, Sir John Prise, Matthew Parker the first Protestant Archbishop of Canterbury, with others testify. 7. Therefore seeing he plainly writeth, that some of these Cities even in Britain, had received such Primats from S. Peter or himself, and we find it witnessed by many, that one S. Taurinus sent by S. Clement, was Archbishop or Primate of York, which is one of the Sees remembered for such, both by S. Peter, S. Clement, and S. Anacletus, we may not utterly deny, that he was our first Primate in that City. And if he was the same which was Bishop of Eureux in France sent by S. Clement, as diverse hold, being usual in that time, as Methodius, Marianus and others teach, for one Bishop S. Taurinus thought by some the first Archbishop of york, and sent by S. Clement. to preach in diverse places, and Countries, he lived long, much propagated the faith of Christ, & was renowned for Miracles he wrought, as the ancient Roman Martirologe with others give evidence: Euangelij praedicatione Christianam fidem propagavit, ac multis pro ea susceptis laboribus miraculorum gloria conspicuus, obdormivit in Domino. But whereas some say, and Harris supr. l. 1. Matth. Westm. an. gratiae. 115. Hector Both. Scotor. hist. l. 5. for 76. 77. 78. allege S. Antoninus for Author, that this S. Taurinus did raise from death, a daughter of Lucius King of Britain: filiam Lucij Legis Britanniae a morte suscitavit: I cannot be of that opinion; for first Lucius our Christian King was not borne until the year of Christ 115. and we do not read of any daughter or child he had. And though Lucius Antenous the Roman Perfect, did as some writ, prescribe laws hear, and in that respect might S. Antoninus mistaken by some for writing S. Tauri●●● raised from 〈◊〉 a daughter 〈◊〉 ●ius King in 〈◊〉. be called King, and lived in York in the time of Adrian the Emperor, and so both his name, Title, the place, and time might well agree, that S. Taurinus might there raise his daughter to life, if he had any which died there, being so Miraculous a man, miraculorum gloria conspicuus. Yet this could not be that Miracle, which S. Antoninus speaketh of; for in that very place, which is cited for the raising of the daughter of King Lucius of Britain, he hath no such thing, not once naming any Britain, much less any King of Britain, but plainly saith, that the Father of that daughter, which S. Taurinus raised from death to life, was, Lucius civis Ebroicensis; Lucius a Citizen Francis Godwin Cat. of Bishop's York 1. of Eureux, which is in France and fare from our Eboracum, York in Britain. Where; as a Protestant Bishop writeth: It is reported that Constantius Chlorus the Emperor appointed Taurinus Bishop of Eureux to be Archbishop of York: This confirmeth the opinion, that one and the same S. Taurinus sent into these parts by S. Clement, was Bishop of Eureux in France, and Archbishop of York in Britain. But the supposed time of his removal Matt. Westm. in Constant. Flor. Wigor. in Chro. Marian. Scot l. 2. aetat. 6. Martin. Polon. in Suppu. Io. Xephil. Epitome. Dion. l. 55. in Caesar. Aug. Camden in Middlesex. English. Martyr. 7. Febr. Martyrol. Rom. die 7. Febr. Bed. eodem die. & Vsuard & Ado. Vuandelb. & Petr. in Catal. l. 3. c. 105. Baron. Annot. in Martyr. Rom. 7. die Febr. Auth. of English. Mart. 7. Febru. must needs be mistaken; for I have proved before, that S. Taurinus was sent with diverse others by S. Clement in, or about the year of Christ 94. when there were by all accounts, 160. years at the least between that, and the first coming of Constantius Chlorus into, Britain. For our other chief Metropolitan See, which we call now London, being from the beginning of Christiantie hear, as Camden and others witness, called Augusta, we read in approved Authors, the ancient Roman martyrologue, S. Bede, Vsuardus, Ado and others saying, he was Bishop of Augusta, London, in Britain, and ended his life with Martyrdom. Augustae in Britannia Beati Auguli Episcopi, qui aetatis cursum per Martyrium explens, aeterna praemia suscipere meruit. Baronius doth plainly confess he knoweth not in what time he died. Quo tempore passus sit, hactenus mihi obscurum. An other late writer is bold to say: Augulus Bishop and Martyr in the Persecution of Dioclesian the Emperor for preaching the Christian faith in our Island of great Britain, was put to death, by the enemies of truth, about the year of Christ, three hundred and five, a little after the death of S. Alban. But I cannot be of his min●e therein, he neither alleging any one author that so affirmeth, nor reason which so induceth. But many reasons there be to the contrary: & supposing with the common opinion that London was called Augusta, because, as Dio and Xephilinus write, Legio Augustalis nominata hibernabat insuperiore Britannia, The Roman Legion so termed wintered in the upper Britain, near London as is thought, it was long before S. Augulus probably first Archbishop of London, about this time. Dioclesian's time when it was thus called, in the days of Caesar Augustus, or soon after, & in the time we have now in hand. Secondly the Catalogue of all the Archbishops of London, from the general conversion of this kingdom, long after Dioclesian his persecution, is, & hath been carefully, & diligently gathered Dio Cassius l. 55. Xephil. Epitome. in Aug. Caesare. Marcellinus l. 28. Andre Chesne Hist d' Angleterre l. 1. jocelin. de Episc. Brit. & Io. Gotcelin de eisdem Stowe hist. Holinsh. Hist. of Engl. Harr. Theatr. l. 1. 2. 3. 4. 5. Godwin Catal. of Bish. in London. Harris Thea●r. supr. l. 4. c. 7. by many, & no such name as Augulus, or like unto it, found among them, being accounted these: Thean, Eluanus, Cador, Obinus, Conan, Palladius, Stephan, Iltut, Theadwin, or Dedwin, Thedred, Hillary, Restitutus, which was at the Council of Arles in France about the year of Christ 326. after Dioclesian his death. And after him succeeded Guitelinus, Fastidius; Vodimus, Theonus. And no mention of S. Augulus, or any such to be found. 8. Further M. Harris in his Manuscript Theatre, taking upon him more particularly than others, to set down the times of those Archbishops of London from King Lucius time, expressly saith: About this time an. Do. 308. lived Stephanus the seventh Archbishop of London next after Paladius, certain years, and died in London. Wherefore making Stephanus the seventh, as others do, and saying he was Archbishop there in the year 308. which is within 3. years of the imagined time, when S. Augulus was Archbishop, & Martyred there and Paladius, which name hath no proportion with that of Augulus, was his immediate Predecessor, either Paladius or Stephanus by this account, was Archbishop at the surmised time of S. Augulus Martyrdom, and so no place found for him in London after King Lucius his conversion. And all our Histories are witness, how diligent the Christians of Britain were, immediately upon the ceasing of Dioclesian his Persecution, to renew the memories and honour of their late principal Martyrs, in honouring their Reliks', and dedicating Churches unto them: And yet no mention at all of him, though their Gsldas l. de excid. & conq. Brit. Bed. Hist. l. 1. Galfrid. Mon. Hist. Brit. Virun. Hist. Britan. Matth. Westm. an. gra. 313. Godwin Catol. inwinchester. 1. Archbishop and most noble Martyr if he had lived and suffered in that time. No Church spoken of dedicated to him, not his name once remembered in those Antiquities; yet so worthy an Archbishop, Primate, Saint and Martyr he was, that as I have before mentioned, he hath the best and most renowned writers of such things to be Registers of his Triumph by holy Martyrdom, and most of them in foreign Countries, the memory of our first Apostolic men almost by iniquity of seasons hear forgotten in our own writers, but as we are enforced to beg and borrow them from strangers not so punctually and circumstantially always writing of the affairs of Britain, then with many reputed an other world or continent, as we could desire. Therefore to give S. Augulus his due place, and deserved memory, I cannot tell what time to assign him more agreeable to his life, and death, than this whereof I now entreat: for I have showed before how S. Peter left us a Metropolitan S. Aristobulus, who lived until these days of S. Clement, and almost the end of this Age in the 24. year of the next Century 124. Lucius our first Christian King took the Regiment of Britain in hand, when there was no Perfecution but all favour for Christians hear, the ancient Authors Matth. Westm. an. gratiae 124. & alij. which writ of his death speak, as though he had lived long before he was Martyred, almost a course of life, so say S. Bede and the Roman Martirologe, Statis cursumper Martyrium explens: Vsuardus hath the like; cursum temporis Bed. Martyrol. 7. Id. Februar. Rom. Martyrol. die 7. Februar. Vsuard. eod. die. per Martyrium explens. So testify others; By which I have sufficient warrant, to think this glorious Saint our Metropolitan was one of them which S. Clement according to his own promise before, the charge S. Peter gave unto him, and so many have already testified, sent hither into this kingdom. S. Augulus probably sent Archbishop into Britain by S. Clement Pope. 9 And what I have said of S. Augulus, if I should incline to think the same of our two other glorious Martyrs of great Britain S. Socrates and S. Stephen, which S. Bede, the Roman martyrologue and Vsuardus with others do prove were martyred hear, I have all, or almost all the same reasons and Bed. Martyrol. 15. Cal. Octobr. Mart. Rom. die 17. Septemb. Vsuatd. & Ado Mart. Anglic. Secundum usum Sarum. cod. die Engl. Marty. 17. Sept. authorities to assist me, which I used for S. Augulus, and therefore need not repcate them again, and no argument or Author, but that late writer without all warrant for these, as for S. Augulus to impugn me, and him I have fully answered. Only one thing he writeth to their honour, which I willingly allow: There are diverse Churches yet remaining in Wales, that in ancient times have been dedicated in their honour: among whom also their memory is yet famous until this day, especially in Monmouthshire, and the Southern parts adjoining. But that they were martyred under Diocletian he bringeth no Authority. The Authors which he citeth for them, being those I alleged before, are silent S. So●ates and S. Stephen probably martyred in Britain about this time. of any such thing, only they say, that upon that day, not speaking of any time, they were martyred in Britain. Neither can I find any ground with him or elsewhere, for that he saith of them: They were converted to the faith of Christ in our Primative Church by the preaching of S. Amphiball Priest, and Martyr? For Britain, and the Britan's were converted long before. And though many Christians in Britain were put to death in the time, or Persecution commonly ascribed to Dioclesian, as a thousand at one place called Lichfeild, which argueth the inhabitants hear then were Christians, and more needed grace of perseverance, then preaching especially towards the Countries now called Wales: yet I do not find any particularly named in ancient Authors but S. Alban, Heraclius Amphibalus, Aaron and julius: except we should allow of that, which Regino writeth of S. Lucia Virgin, and Martyr in Britain: Lucia Virgo in Britannia. Which is discredited by himself, for he saith she Regino in Chronic. an. D. 242. was put to death in Britain in the year of Christ 242. Which probably was before Dioclesian was borne. Yet will I not deny but Regino Pruniensis, mistaking the time for the number of years, may otherwise write a truth, that S. Lucia Virgin & Martyr in Britain by Regino Pruniensis. Lucia a Virgin was martyred in Britain, and in the days of Dioclesian, and if half so much Authority had, or could be brought for S. Augulus, Socrates, or Stephen, I should not so easily have disabled it. Only one thing I will add, concerning the place of S. Augulus Martyrdom. 10. That a late French writer in his History of this our Britain seemeth to Andre du Chesne Taurauge en l'history general d'Angleterre, Escosse, & d'Irland. think that Caerlegion was in the time of julius Agricola, and by him named Augusta, which if it were so, it only varieth the particular place of his Martyrdom, nothing detracting from the glory of him, or this Nation, or contradicting that I have said of the time of his death, for no memory is in Histories of any such there in the time of Dioclesian, nor any Archbishop's name of that place preserved long after Dioclesian his death, Tremonius & S. Dubritius the first that be named in Histories, which rather confirmeth the honour of the place of his Martyrdom to London, especially seeing this Author bringeth neither reason nor Authority to infringe it; & if we take the denomination Augusta to have been given hear in respect of the Nobility of the place, it must needs best agree to our most ancient and noble City, as Camden and others yield that reason ea dignitate floruit Londinum, ut Augusta dici caeperit, many foreign Cities very famous were called Augusta in that respect: as Vacienorum, Augusta praetoria: Camden in middle sex pag. 217. Monster in Cosmogra. Cooper. in Augusta. Abraham Ortelius in Indice Antiq. Region. Insul. Vrb. Oppid. etc. Augusta Taurinorum: Augusta Tricastinorum: Augusta Veromanduorum: Augusta Valeria: Augusta Emerita: Augusta Bracchara: Augusta Acilia: Augusta Tiberij: Augusta Vindeliciorum: Augusta Caesarea: Augusta Vestonum: Augusta Trevirorum and other famous Cities among Cosmographers, which have taken that name for their Nobleness, and not from the Roman Legion, called Augusta, lying in so many places: And of all places, Caerlegion could not be so named from that relation, no evidence given, that any so named Legion continued there. And the generll name Caerlegion, the City of the Legion convinceth, it had not the name from any Legion in particular, much less Augusta, for than it should have been named Caer-augusta, and not Caerlegion, as we see all the others are before named Augusta, absolutely without reference to any Legion either in general, or particular. And the Cities before named Augusta, are called, as we see, of the Countries, where they be, or were, and not from any Roman Legion. 11. I have mentioned before, that the Emperor Traian was a Persecutor of Christians, and among many others, the renowned Pope S. Clement was barbarously first exiled, and after cruelly put to death. But this Persecution as it much advanced the honour of our British Christians, so it gave occasion, to increase their number. Our noble Christian British house at Rome, as in this time and before it was the most frequented receptacle of Christians, relieving them in all their wants, while they lived, so now in this storm of Persecution, besides the famous Sepulchrary, and burying place, which it had most charitably before provided, in via Salaria, bearing the name of S. Priscilla, our British Foundress thereof, there was an other very costely burying place, Loco caemiterij, at their own dwelling house, as the Baron. Annot. in Martyrol. Rom. die 16. januarij. Romans have before confessed: where they secretly buried the bodies of the holy Martyrs suffering in these Persecutions: ad sepeliendos sublatos occultè Martyrs. And as I have showed before, this Christian British house having so great resort of Christians unto it, that at one time there were in it baptised, nonaginta sex homines, 96. men besides women, and children, as that phrase is usually taken in Histories, and was as the common school, Seminary, chief Church, and place to minister Sacraments, and consecrate holy parsons: we must needs conclude from hence, that this kingdom of Britain was before all other Nations, to take especial fruit and benefit thereby, to have diverse of those holy Priests there consecrated, to be sent hither unto it. This the law of the Gospel allowed, the charge of S. Peter exacted, and S. Clement as duly performed: the law of nature pleading for Britain to our Christian British house, and school in Rome, that so it ought to be. And yet an other law, and of no small power, with those, that desired to serve Christ with quiet, and security, the law of necessity, drew many Christians from Rome, and those parts of the Empire, where the Persecution then raiged, as diverse both Catholic and Protestant Authors have before proved, to come unto, and live in this Nation, both in respect of the King, a friend to Christians, and the Immunities of the place, and Country. And this may suffice for the History of this first Age of Christianity in this kingdom of great Britain. For them that are desirous to know, and inform themselves more fully in every particular point of true Christian Catholic Religion, lately and now still hear, as in diverse other places questioned, what was publicly preached, professed, and received for such, by the holy Apostles, Apostolic men and Primative Christians of this first Age, when by all, the holy and undoubted true Religion, to be a Rule and direction to all Posterity in succeeding times for ever, was published and accepted: I have set it down at large in my late Book entitled: The judgement of the Apostles between Catholics and Protestants in matters of Religion. Wherein they shall find the true and holy sentence of them, and other Apostolic men living in this Age, in every Question, to be for the present Catholics, and against their Adversaries, the first to profess undoubted truth, the others known and confuted Error, in every Article. Which would seem too long to be set down in an History, & thererefore I caused it to be printed a part in the year of our Lord 1632. The end of the First Age. THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN. THE SECOND AGE. THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN. THE SECOND AGE. THE I. CHAPTER. WHEREIN IS RELATED BY ALL TESTImonies of Protestants, and others, how in the Papacy of S. Anacletus, this kingdom was divided into Provinces for Christian Primats and Bishops; and that these Bishops and holy Priests were Massing sacrificing Priests, and consecrated by such form and manner of Consecration, as the present Roman Church now useth, as likewise all our Primative British Bishops and Priests were: and diverse such sent into these parts by this holy Pope, as S. Peter, and Clement had given charge before. 1. BEING now to begin the second hundred of years from the Birth of Christ, we must make our beginning with those Rulers, with which we concluded the first to wit S. Clement Pope, Traiane Emperor, and Coillus King of Britain. These two last reigned diverse years, in this Age; but S. Clement being put to death by Traiane, even in the beginning of this Eusebius in Chronic. an. 3. Traiani. Hieron. Catal. in S. Clement. Matth. Westm. an. gratiae 102. Damasus in Pontif. in S. Clem. Baron. Annal. an. D. 100 Centurie, as Eusebius, S. Hierome with others testify, and likely banished from the See Apostolic, into the Island Chersonesus (where working strange miracles, and converting many thereby, he suffered glorious martyrdom) in the later end of the former Age, I must come to his next Successor, in that highest charge, and dignity S. Anacletus, who enjoyed it, as S. Damasus and others witness, nine years, three months, and tene days: sedit annos novem, mens●● tres, dies decem. Matthew of Westminster saith: 9 years, and ten months: sedit in Cathedra Romama annis 9 mensibus decem. He as himself, and Damasus in Pontif. in Anacleto Vit. cius in Breviar. 13. julij. Matth. Westm. an. 102. Martin. Polon. supput. in Anaclet. Anaclet. Epist. 1. Epist. 3. Florent. Wigor. in chronic. an. 93. vel 71. Marianus Scot l. 2. aetat. 6. in Domitiano. Magdeburg. in Indice cent. 2. tit. Anacletus. Magdeb. cent. 2. ca 7. col. 146. Matth. Park. Ant. Brit. p. 24. Bills. Barl. Bridg. Covell. Hooker. Down. l. in Text. citat. joa. Pris. defence. Hist. Britan. pag. 73. 74. Rob. Bar. l. de vit. Pontif. Rom. in Anaclet. Ormerod. pict. of Pop. p. 78. Gir. Cambr. l. de jure Metropol. Eccl. Menou. ad Innocen. 3. Marian. Scot l. 2. aetat. 6. Flor. Wigorn. in in chron. in Domitiano. others prove unto us, was consecrated Priest by S. Peter the Apostle, and instructed by him. Petrus Princeps Apostolorum Instructor noster a sancto Petro Apostolorum Principe Presbyter ordinatus. And as he saith, placed by Christ in the See Apostolic, in Apostolica-Sede à Domino constitutus. And in an other place he writeth again, that he will write as S. Peter the Prince of the Apostles, who made him Priest, instructed him: ut à ●●ato Petro Principe Apostolorum sumus instructi, à quo & Presbyter sum ordinatus, scribere vobis, sicut petistis non denegavimus. This is so warranted a truth, that the greatest Protestant Enemies to such Antiquities, the Magdeburgian writers plainly thus confess it: Anacletus Presbyter à Petro ordinatus. And cite for their evidence, the Epistle of S. Anacletus only, and thereby confirm it to be his writing. So do our best learned English Protestants, their first such Archbishop of Canterbury Matthew Parker, their Protestant Bishops, Bilson, Barlowe, Bridges, and others, against their Puritans, Sir John Prise, Covell, Hooker, Downame, Barnes, Ormerod, and too many to be recited; therefore I may pass over Catholic Writers in this matter, and only I name three of our ancient Antiquaries, Giraldus Cambrensis, Marianus Scotus, and Florentius Wigorniensis, by Protestants testimonies renowned for such learning. And so I might boldly, if I had no other warrant, insist upon the Authority of this holy Apostolic man for S. Peter his Consecratour, and Instructor, confirmed in grace, could not deceive either him, or us, or any: and his writings proposing S. Peter's instruction, doctrine, and practise, are sufficiently abled before to be a true proposer: yet I will be so fare from building only upon this ground, though so firm a foundation, that I shall have so many other ample witnesses beside, for that I shall allege from him, that without him, it shall have credit and certainty sufficient. 2. First he declareth how Provinces were divided before the time of Christ, for the most part, and afterward by the Apostles, and by S. Clement this Predecessor, that division was renewed again: And how they took Order in which, and which places should be Primats, or Patriarches, Metropolitan and others inferior Bishops? Provinciae multo ante Christi adventum tempore divisae sunt maxima ex parte, & postea ab Apostolis, & beato Clemente Praedecessore nostro, ipsa divisio est renovata etc. And in his next Epistle he plainly repeateth the same again and further addeth in two several places, that he had set The Provinces in Britain for Christian Primats and Bishops assigned by S. Peter, and S. Clement, and set down by S. Anacletus in a Tome, written by him. down in a book, or Tome, which he sent with this Epistle, the several names of the Cities in all Provinces, which were to have Primats, and had received such from S. Peter, S. Clement, or himself: aliae autem primae civitates, quas vobis conscriptas in quodam Tomo mittimus, à sanctis Apostolis, & à beato Clement, sive à nobis, primates praedicatores acceperunt. And to make manifest unto us, that he as being Bishop of Rome or whosoever should succeed him in that See, was to be chief Governor of all Churches, and he gave this instruction, and direction, generally unto all, and for all Christian people, and Churches, in all places, and parts of the world, Europe, Asia, or Africa, Anacl. Epist. 2. & Epist. 3. he immediately addeth of the Roman Church, that by a singular Prerogative it did obtain Primacy, and Eminency of power over all Churches, and all Christian people, not from the Apostles only, but from Christ himself, haec verò sacro sancta Romana & Apostolica Ecclesia, non ab Apostolis, sed ab ipso Domino Saluatore nostro Primatum obtinuit, & eminentiam potestatis super universas Ecclesias, ac totum Christiani populi gregem assecuta est; as he said to S. Peter thou art Peter or a Rock and upon this Rock will I build my Church etc. sic ut ipse beato Petro Apostolo dixit: Tu es Petrus & super haue pe●ram aedificabo Ecclesiam meam. Clem. Epist. 3. Epist. 2. And a little after, showeth again, how the Roman Church was made the chiefest by authority from heaven: prima ergo Sedes est caelesti beneficio Romanae Ecclesiae. Then he nameth the See of Alexandria to be the second: where S. Peter's Disciple S. Mark the Evangelist seated himself by S. Peter's Authority. Secunda autem Sedes apud Alexandriam, beati Petri nomine, à Marco eius Discipulo atque Euangelista, consecrata est. And the third at Antioch by Authority of S. Peter also, who was there resident before he came to Rome, and placed a Successor there. Tertia autem Sedes apud Antiochiam, eiusdem beati Petri Apostoli nomine habetur honorabilis: quia illic priusquam Romam veniret, habitavit. And to leave it without question, that he sent the names of all other Cities, and places, whether in Britain or else where, in which Primats were to be, being the Order of the Apostles, that the Bishops of all Nations might know who was to be Primate or Chief among them, that they might yield him due honour, he addeth there. Reliquas verò ut praediximus in quodam Tomo, prolixitatem vitantes Epistolae, vobis conscriptas direximus. Ind namque & beati Apostoli inter se statuerunt, ut Episcopi singularum scirent gentium, quis inter eos primus esset, quatenus ad eum potior eorum folicitudo pertineret. How according to this Tome, or book of S. Anacletus, this Island was divided into five Provinces I have in some sort insinuated before, which Giraldus Cambrensis relateth, and diverse Protestants and others in this manner, as he saith he found it then both in Papal and Imperial Acts or Constitutions. juxta Provinciarum numerum, quas tempore Gentilitatis habuerat Insula, quinque Metropoles. juxta Girald. Cambr. l. de Sedis Meueuensis dignitate. Matth. Parker. l. antiq. Brit. p. 24. l. Pris. defence. Histor. Britan. p. 73. 74. Io. Leland Indice Brit. ant. v. Britanniae. Beat. Rhenan. l. de redus German. 3. p. 123. 124. Wolefangus Lazius in Commentarijs Reipub. Romanae p. 172. Tomum enim Anacleti Episcopi Romani, sicut in Pontificalibus Romanorum gestis, & Imperialibus continetur, directum Galliarum Episcopis, iuxta statum gentilium, ante Christi adventum, Britannia habuit Provincias numero quinque, Britanniam primam, Britanniam secundam, Flaviam, Maximiam, Valentiam. Prima dicta est Occidentalis pars Insulae. Britannia secunda Cantia. Tertia Flavia, quae & Mertia. Quarta Maximia, idest Eboraca. Quinta Valentia, Albania seilicet, quae nunc abusive Scotia dicitur: according to the number of Provinces which it had in the time of the Pagans the Island of Britain hath five Metropolitan Cities. For according to the Tome of Anacletus Bishop of Rome, as it is contained in the Decrees of the Popes of Rome and Emperors, directed to the Bishops of France according to the state of the Gentiles before the coming of Christ, Britain had five Provinees, Britain the first, Britain the second, Flavia, Maximia, Valentia. The first was the west part of the Island, the second Kent, the third Flavia called also Mertia, The fourth Maximia that is to say York, The fift Valentia, Albaniae now corruptly named Scotland. The Metropolitan City of the first Britain was Caerlegion. The Metropolitan of the second Dorobernia now Canterbury. In the third London. In the fourth York. In the fift Alba taken to be the City now named S. Andrew's. Thus fare Giraldus out of S. Anacletus Tom extant in his time as he hath witnessed, both in the Papal, and Imperial Decrees. 3. And this division of this Island into five Metropolitan Sees, according to S. Anacletus division, was observed by S. Damianus and Fugatianus in King Eleutherius time, preaching the faith throughout all the Island from Sea to Sea. Qui fidem Christi per universam Insulam à Mari usque ad Mare plantaverunt. which division might then be allowed by these Legates, but that Canterbury and S. Andrew's actually had Primats in them, must have relation to later times; but this argueth their ancient Right from the beginning to have been Metropolitan Cities, as now they are, and long time have been. The first, Canterbury, not then made a Metropolitan See, because giving that Title to London, it could not have so many Cities and Bishops under it, as the division of S. Anacletus prescribed then twelve in number. And for the other in Scotland, no means then to erect it to that dignity, the King being still a Pagan. Sigonius also who expressly handleth this matter, testifieth that Britain was divided into those five Provinces before remembered, and was so before Constantine the Great his time, which observed the division Sigonius l. 4. de Occidentali Imperio p. 89. 90. made before, paucis mutatis changing few things, among which for Britain probably was, that he allowed the names Maxima or Maximia for York, and Valentia for Albania or Scotland; the first so named from Maximinus, Girald. Cambr. Matth. Park. Io. Pris. & alij supr. and the other by Valentinian. Which is proved by Sextus Rufus a Pagan writer, who writing to the same Valentinian the Emperor, of the Provinces of France and Britain, mentioneth the rest of Britain not naming Valentia, unknown then by that name, as it seemeth by his recital of our Sext. Rufus Breu. rer. gestar. Po. Ro. ad Valentianum Augustum. Anicetus Ep. Decret. to. 1. Concil. Gratian. dist. 30. Beatus Rhenanus rerum Germanic. l. 3. p. 123. 124. Pelag. 2. Ep. Decret. t. 2. Conc. Nicen. Concil. Can. 4. 6. 7. Concil. A●elat. 2. Can. 5. Conc. Antioch. 1. can. 9 Provinces, omitting it, an Argument that name was but lately given unto it, and after S. Anacletus time. And what this holy Pope hath written before of the Apostles constituting such Primats, and Metropolitans, and the places, where they should be, is word by word approved by S. Anicetus about the year 167. so likewise by S. Lucius, expressly citing S. Clement for the same, as S. Anacletus doth, and he lived in the year 255. The like hath Pelagius the second and others. And to write from the first general and great Counsels, the first Nicen Council both in the fourth, sixr, and seventh Canon, both in Greek and Latin, and in all Copies, maketh mention of such Primats, and Metropolitans, and their privileges calling it, antiqua consuetudo: the old custom: so doth the second Council at Arles in France, where our Archbishop of London was present and subscribed, for the Clergy of this Nation about the same time. And the first general Council of Antioch setteth down, how in every Province there should be a Metropolitan over the other Bishops, and that other Bishops might do nothing without his allowance. And saith, the old Rule and Canon of the Fathers was so, and from the beginning: secundum antiquam à Patribus nostris Regulam constitutam, ut vult, qui ab initio obtinuit Patrum Canon: as an other translation readeth. Therefore this so certain and ancient a Rule, and Canon so general, so binding, and from the beginning thus testified by these first general Counsels, must needs be the same, which is before delivered, from S. Clement, and S. Anacletus in this matter. 4. And to make all sure, by our English Protestant's Religion, to pass Book of Consecration of Archbishops etc. in Praefat. Articl. of Relig. 36. Tho. Roger. Annalis. Artic. 36. over their private writers in this case, the general Rule of their Religion for making unto them such Primats, and Archbishops as they have, assureth us, this was the practice of the Church ever since the Apostles time. So doth their public Gloss upon the Articles of Religion to which all their Protestant Bishops, and Ministers have sworn to maintain the doctrine thereof: as they writ: Perrused, and by the lawful Authority of the Church of England, allowed to be public. And thus Entitled on every leaf, as upon this in particular: The Catholic doctrine of the Church of England. In which they expressly writ of their Protestant Archbishops, which they call Primats, as their Catholic Predecessors were: It is agreeable to the word of God and Practice of the Primative Church, that there should be Archbishops. The superiority which Archbishops enjoy, and exercise is grounded upon the word of God. And for a sum of their reasons Covell. Examinat. c. 9 pag. 105. 106. herein, thus they print with public privilege: Apostolical ordination, reason, the custom of all Churches ancient, and well governed, and nature itself doth ordain Archbishops in their Provinces to Rule the Church. Which is as much in so few words, containing the heads of all chief Arguments for this matter, as either S. Anacletus or any Catholic writer at this day, doth or can use in this business. And give this greatest warrant they are able to those holy writings of S. Clement and Anacletus, and in mysteries beside, whether of the Pope's Supremacy over all Christian people and Churches, or any other delivered in them, being the first witnesses hereof we have after Apostles, whom they their immediate Scholars and successors allege both for teaching, and practising the same. And for these present questions of chiefest importance, as for others hereafter, they do in express terms thus both allege and allow these so ancient Testimonies of this holy Apostolic man: Anacletus Episcopos officio pares, ordine duplici distinxit: eos Primates sive Patriarchas appellari voluit, qui in illis civitatibus praeessent, in quibus olim primarij Flamines Robertus Barnes l. de vit. Pontif. Rom. in Anaclet. excuss. Lugduni Batavorum 1615. cum gratia & privileg. illustrium DD. ordinum generalium. sederunt▪ in alijs Metropolitanis urbibus Episcopos Metropolitanos, vel Archiepiscopos nominandos esse censuit. Ab ipso Domino Primatum Romanae Ecclesiae super omnes Ecclesias, universumque Christiani nomine populum concessum esse asseruit: Pope Anacletus did distinguish Bishops equal in calling, into two orders: he would have them called Primats or Patriarches, which ruled in those Cities, in which in old times the primary Flamens did sit: in other Metropolitan Cities, he did hold, that the Bishops should be named Metropolitans, or Archbishops. He affirmed that Primacy was granted by our Lord himself to the Roman Church over all Churches, and all Christian people. Therefore seeing it is so amply confessed, that what S. Anacletus hath delivered unto us was by the warrant, instruction, and example of S. Peter, and S. Clement his Predecessor, and diverse times among other holy directions sufficiently declareth, that in his time it principally appertained unto him, to send Bishops and Priests into this, as to other parts of the world, that they which would be accounted Sheep, and belonging to the Fold of Christ, may know whether those Sheephards' and Pastor's which they follow, are true and lawful Pastors, or no: we cannot better learn this distinction to know them by, then of this holy man made Priest and taught by S. Peter himself, and after succeeding him in that highest Charge, and dignity, especially seeing he hath more particularly than any others of that Age (to my reading) delivered this cognizance to Posterity, chiefly to know their chief Pastors, Bishops by, and of others so plainly, that no man except wilfully can be deceived therein. First he setteth down the Inferior Orders, Inferior Ecclesiastical Orders to assist at the Mass in the Apostles time. under holy Preisthood, as Deacons, Subdeacons', and other Ministers, to assist the Bishop in the holy sacrifice of Mass, making that their principal office, and duty, as of a Priest to offer the sacrifice of Mass: Episcopus Deo sacrificans testes secum habeat, & plures quam alius Sacerdos. Sicut enim maioris honoris gradu fruitur, sic matoris testimonij incremento Indiget. In solennioribus diebus aut Septem, aut quinque, aut Anacletus epist. 1. tres Diaconos, & Subdiaconos, atque reliquos Ministros secum habeat, qui sacris induti vestimentis in front & a tergo, & Presbyteri è regione, dextra laevaque, contrito cord, & humiliato spiritu, ac prono stent vultu, custodientes eum a malevolis hominibus, & consensum eius praebeant sacrificio. Where expressly naming Bishops, and Priests to offer sacrifice, and Deacons, Subdeacons', and other Clergy men, besides them, Diaconos, Subdiaconos, atque reliquos Ministros, and appointing their places and manner of ministering in the holy sacrifice in sacred vestments, must needs make that their chiefest office and employment. And although he doth not name in particular those Orders that were inferior to Subdeacons', but only in a general name, atque reliquos Ministros, yet thereby expressing, they were diverse, and their chief charge, and attendance was, to assist Bishops and Priests at Mass, he must needs mean, those ancient Inferior Orders which still and ever were in the Catholic Church, and which that blessed Father S. Ignatius, living then and in the first Age, rembreth in his Salutation, naming after Priests, Deacons, and Subdeacons': Readers, Exorcists, Singers, janitors, Labourers, Saluto sanctum Presbyterorum Collegium, saluto S. Ignat. Epist. ad Antiochenos. sacros Diaconos. Saluto Hypodiaconos, Lectores, Cantores, janitores, Laborantes, Exorcistas. Where although he doth not set down the very form and manner All Priests and Bishops were ordained to say Mass in the Apostles time, and Priests then consecrated by a sacrificing form, and manner, as the Roman Church now useth. of consecrating Priests, yet calling them sacrificing, or massing Priests, Sacerdos & Episcopus Deo sacrificans: peracta consecratione: and as our Protestants cite from him: sacerdotem Sacrificatorum. The form of their consecration must needs consist of those sacrificing words, the Catholic Church now useth in consecrating Priests, or others equivalent unto them, otherwise they could not possibly have had such sacrificing, and Massing power in them, as he testifieth they had. 5. Concerning Bishops, he relateth and prescribeth their manner of Consecration more at large and plainly: teacing that by the Apostles order all the Bishops shall assemble or give consent, when a Bishop is to be consecrated, Rob. Barn. supr. in Anacleto. and being assembled make diligent examination about the Bishops to be consecrated, fast, and pray, and lay their hands with the book of the Ghospels upon them, Bishops consecrated in the Apostles time, as they are now in the Roman Church. and anoint their heads, as the Apostles used with holy unction, because all sanctification cometh from the holy Ghost, whose invisible power is given by holy Chrism, and so they must celebrate Episcopal Ordination. And thus he was instructed of S. Peter: ut a beato Petro Principe Apostolorum simus instructi scribere vobis, sicut petistis non denegavimus. Ordinationes Episcoporum, authoritate Apostolica, ab Anaclet. Epist. 2. omnibus, qui in eadem fuerunt Provincia, Episcopis sunt celebrandae. Qui simul convenientes, scrutinium diligenter agant, jeiuniumque cum omnibus celebrent precibus, & manus cum sanctis Euangelijs, quae praedicaturi sunt, imponentes, sacraque vnctione capita eorum, more Apostolorum ungentes, quia omnis sanctificatio constat in spiritu sancto, cuius virtus Inuisibilis, sancto Chrismati est permixta, & hoc ritu solemnem celebrent Ordinationem. And after showeth how by the example of S. Peter, S. james and S. John thus ordering S. james, first Archbishop of Jerusalem, they left thereby example to Successors, that three Bishops should thus consecrate every one, that was to be admitted to that holy Order. And this was the form, and manner of consecrating Bishops hear in Britain, from the beginning, and before the Canons were made, or known hear in this business, as we read in our ancient and approved Antiquities: Mos in Britannia inoleverat, in consecratione Pontificum, tantummodo capita eorum S. Asaph in Vita S. Kentegerni. Et M. S. antiq. & C●pgr. in vita c●●●. sacri Chrismatis infusione perungere, cum Inuocatione sancti spiritus, & benedictione, & manus Impositione and this was the ancient use both of the Britan's and Scots, more Britonum & Scotorum, the old custom inoleverat 1200. years since, about which time in the consecrating of S. Kentegerne it is so termed, and testified. 6. Therefore we have sufficient warrant to think that both Britan's and Scots from their first receiving the faith of Christ, observed this holy Rite, and manner in consecrating Bishops. And without these by the testimony of S. Anacletus, warranted therein by S. Peter, as he hath told us, the grace and power of the holy Ghost was not given in that Sacrament. And so where it is wanting, as in our Protestants of England and all other Heretics, there can be no true and lawful Bishops, no Priests made by such as be not so consecrated, no Sacraments duly ministered, no word of God truly and orderly preached, even by the Articles of the English Protestant Religion, disabling in Articles of Engl. Protest. Religion Articul. 19 23. 36. such things every one but lawfully, and rightly consecrated, & called Clergy men, saying it is no true Church, where these things are wanting. And that S. Anacletus did send such Bishops, even Metropolitans, and Sacrificing Massing Priests, Consecrators and Offerers. Sacri corporis Domini tractatores (as he nameth Priests,) of the sacred body of our Lord, into diverse Countries, even Anaclet. Epist. 2. these parts it is evident, where he writeth that S. Peter, S. Clement, and he himself sent such from the See Apostolic. Illi qui in Metropoli à beato Petro Anaclet. Epist. 3. Apostolo ordinante Domino, & à praedecessore nostro Sancto Clement, seu à nobis S. Anacletus sent diverse Archbishops, Bishops and Priests, consecrated as before, in these parts. constituti sunt, non omnes Primates vel Patriarchae esse possunt: sed illae urbes quae priscis temporibus Primatum tenuere, Patriarcharun aut Primatum nomine fruantur. And to make it manifest, that he, aswell as S. Peter, and S. Clement, did send Metropolitans also, as well as Patriarches, and gave direction where such should be resident, he addeth: aliae autem primae civitates, quas vobis conscriptas in quodam Tomo mittimus, a sanctis Apostolis, & a beato Clement, sive à nobis, Primates Praedicatores acceperunt. Among which were hear our Metropolitan Cities in Britain. Therefore we thus learn of S. Anacletus, that either our Metropolitans which S. Peter, & S. Clement sent hither, or ordained hear, were now living, or else their places, some at the least, were supplied by his Mission of others to succeed them, for so he witnesseth. And we find in some our neighbouring Countries, which have better preserved their Antiquities then Britain hath done, that he performed this in particular to them. divers French Historians among which Richard de Wasseburg Archdeacon Antiquitens de la Gaul Belgic per Rich. de Wasseburg. f. 28. 29. Bouchard Annal. de Bretaigne. Antiquit. Ecclesiae Verdunen. in S. Sanctino. of the Church of Verdune in Lorraine, where our worthy Countryman S. Manfuetus was Bishop or Archbishop at Tullum yet and long after living (and therefore I first name this place as having correpondence with our Country) is witness out of the same Church, that in this time S. Sanctin which before had been Bishop of Meux, and S. Antonine preached there S. Sanctin was by Pope S. Anacletus constituted Bishop of that place, and lived and died there in the year of Christ 118. And S. Saluin his next Successor but one, the third Bishop there, was hear in Britain, as I shall show hereafter, in King Lucius time. Which is not unprobable also of S. Sanctin, there so near us, so many years, and so near to S. Mansuetus of this our kingdom, visiting it, as I have before mentioned. THE II. CHAPTER. HOW IN THE PAPACY OF S. EVARISTUS, and Empire of Traiane, the same holy Pope sent a Legate to our King in Britain, to exhort him to Christian Religion, and the benefit thereof, Traian commanding that Christians should not be persecuted. 1. S. Anacletus having gloriously ended his days by Martyrdom, Martin Pol. in eucharist. Damasus in eodem. vit. S. Euaristi in Breviar. Rom. 26. die Oct. Matth. West. an. gratiae 111. Martin. Pol. in Euaristo. an. 112. Plin. l. 10. Epist. 97. Epist. Traianis ad Plin. apud eundenl. 10. Epist. 98. Tertullian. Apol. Matth. Westm. an. 107. Martin. Pol. in Traiano. Mar. Scot l. 2. aetat. 6. in Traian. Martin. Polon. supr. in, or about the 111. year of Christ, Traiane still continuing his Empire, and Coillus King in Britain, S. Euaristus borne of a jew by Father, called judas, in the City of Bethlem, succeeded him, in the Papal dignity, and continued therein 9 years, and 3. Months. Some say 10. months and 2. days, Matthew of Westminster giveth him 10. years: Martinus saith, 13. years. 7. months 3. days. In his days the Church of Christ enjoyed more quiet, than it had done in his Predecessors time. For Traiane the persecuting Emperor being moved with many, and forcible motives, did not only mitigate the Persecution, so much as he could, but utterly forbade any at all to be used. First upon the letters of Plinius the second his Lieutenant or Perfect in Bithynia, of the great number of Christians there, their fervour and zeal in their Religion, their Innocency and piety of life, and Inoffensivenes to the Roman Empire, and laws in other respects, he so fare mitigated the former rigour of Persecution, that he commanded no enquiry should be made to call them into question. And some be of opinion, that although much Persecution was used in his time, yet it was by the instigation of his Substitutes more than his desire. Traianus none pierce, sed per suos Consiliarios, tertiam Christianis iussit inferri Persecutionem. And this is further Traiane the Emperor a favourer of Christians in Britain, and all places. confirmed by Suidas an ancient Greek writer, who doth insinuate so much, and plainly witnesseth, that upon the letters of information from Tiberianus Perfect in Palestina, how the number of Christians was so great and their desire of Martyrdom so much, that he was not able to put all to death, which voluntary offered themselves to dye for that cause. Whereupon Traiane Suidas in vitis Caesarum in Traiano. the Emperor sent express commandment to all his Prefects, in all places that they should not persecute Christians any longer. Traianus Christianis aliquid induciarum concessit. Nam qui illis temporibus à Romanis Magistratus redimebant ad demerendos Imperatores, varijs Christianos supplicijs afficiebant: adeo ut Tiberianus qui primae Palestinorum genti praeerat, ad eum retulerit se non parem esse Christianis occidendis, qui ultrò supplicia appeterent. Vnde Traianus omnibus Praefectis mandavit ne supplicijs eos afficerent. Whereupon we have warrant sufficient to hold, that this Mandate of the Emperor which was so general, that it was to all his Prefects, omnibus Praefectis, was sent also in to Britain, and Nennius Hist. M. S. in Mults exemplan. of't. so fare extended itself; which is with advantage confirmed by our ancient British Historian Nennius, in many Manuscript Exemplars, where he doth assure us, that the Roman Emperor (which was when S. Euaristus was Pope) was only Traiane, who did not only forbid Persecution in Britain, but sent a solemn ambassage hither, missa Legatione ab Imperatore Romanorum, that they which would might be baptised and profess Christian Religion. 2. And that S. Euaristus then Pope making religeous use of this lenity of the Emperor, and his favour to Christians, did write and send to our King hear Coillus at that time, and Nobles of Britain to receive the Christian Gildas & Nennius writ, how long before K. Lucius, S. Euaristus Pope sent a Legate to the King of Britain, to persuade him to the Christian faith. faith, and so there came a double ambassage from Rome hither then about that business, one from the Pope exhorting, and an other from the Emperor permitting it. Missa Legatione ab Imperatore Romanorum, & Papa Romano Euaristo. Gildas also (as our Protestants term that Author) in his Manuscript History in two distincts Libraries in Cambridge giveth the same testimony of S. Euaristus Pope his sending hither at this time, and differeth from Nennius only in this, that whereas Nennius hath told us, that the ambassage was sent hither by the Roman Emperor and the Pope of Rome Euaristus, Gildas saith it was sent from the Roman Emperors, and Euaristus Pope of Rome, Missa Legatione ab Imperatoribus Romanorum, & à Papa Romano Euaristo. Which more confirmeth this matter, for howsoever we will take these Gildas hist. in Bibliotheca public. Cantabrigiae. & in Colleg●o S. Benedicti. Emperors of the Romans, either for the chief Emperors, as commonly they are understood, or the chief Rulers under them, in the Roman Empire, as he seemeth some time to accept that word, and the word Imperator properly signifying a Ruler, will bear it in some sense, it cannot have a proper and literal reference (such as these worthy Authors would use) to the time of King Lucius, though there was such a sending after in his days, by like men, and means, which is made plain by their joining of S. Euaristus with them, who died in the time of King Coillus Father to King Lucius, by all accounts, and by common computation before King Lucius was borne, and by their reckoning which give the soon life to King Lucius, which is Matthew of Westminster, saying he was borne in the year of Grace 115. When Matth. Westm. an. gratiae 115. he was a child, six years old at the most, his Father living and reigning King, when neither Emperor nor Pope would write or send to him about such business, and the words of Suidas are plain before the Emperor's command in these affairs was to his Prefects omnibus Praefectis mandavit, such as his Father King Coillus, and julius Agricola were then in Britain. And although in the same places where Gildas & Nennius speak of these Messadges from the Pope Euaristus and Emperor, they writ also of King Lucius and his Nobles conversion, this can be no Argument that they sent to King Lucius, but his Father Coillus; for although they mention both those things near together, after their brief manner of writing, they must make them two distinct matters and never say that the message was sent to King Lucius, neither could they so have done, if the time and other circumstances would have given allowance thereunto: for they which writ of King Lucius, his Nobles, and country's Conversion, do write also how he wrote for, and entreated it by suppliant letters to Pope Eleutherius. Secondly both these being learned Britan's, and the best writers they had, and knowing aswell as any the time of their Conversion in King Lucius and Pope Eleutherius time could not be so mistaken in such a cause to miscalculate so many years, for the Copy of Gildas saith: 164. annis post adventum Christi Lucius Britannicus Rex cum universis Britanniae Regulis Baptismum suscepit that King Gildas supr. Lucius was baptised with all his Nobles of Britain 164. years after the coming of Christ: and Nennius saith it was three years after▪ Post centum & sexaginta septem annos post Aduentum Christi, Lucius Britanulcus Rex cum omnibus Regulis Nennius supr. totius Britannicae Gentis baptismum suscepit. So that whether we will take the account of S. Gildas or Nennius, for King Lucius his time of conversion, though others make a greater difference by 20. years and more; we see, that King Lucius was converted 44. years after the death of S. Euaristus, and 54. from his first entrance into the Papacy: 7. Popes, S. Alexander, Sixtus, Telesphorus, Higinius, Pius, Anicetus and Soter being between him and S. Eleutherius, in whose time, by all accounts, King Lucius was converted, of which two such renowned writers could not be ignorant, much less may we judge without great injury and dishonour to them, and bold rashness in ourselves, that they would, or could err, or be mistaken in so high a degree, the one of them Nennins the meanest styled by our Catalogists of such men, both Catholics and Protestants: the most excellent Doctor of the Britan's; Principal or Arch-Abbot Io. Lelandus in Nennio. lo. Pitsaeus de vir Illustrib. aetat. 7. in Nennio. Banchorensi. Balaeus centur. 1. Script. Brit. in eod. of the most renowned Monastery of Bangor, renowned both for wisdom, and Religion: Britannorum eximius Doctor, egregius Britannorum Doctor, famosissimi Monasterij Banchorensis Archiabbas, Banchorensis Collegij Pontifex, sapientia clarus, & Religione conspicuus. The other S. Gildas the most renowned writer of the Britan's, of whom Histories remember, by all Antiquities, wherein he is styled for his excellent, and singular wisdom singularly, Gildas sapiens: Gildas the wise; and so doth this Manuscript begin: Incipiunt gesta Britonum à Gilda Sapiente composita. Here begin the Acts of the Britan's, composed by Gildas Initium Gildae in Bibliotheca public. Cantabrigiae. Volum. 247. tract. 3. Surnamed the wise. And if the firm ground of such so ancient and worthy Authors could need Supporters, there is an other Manuscript in the Library of S. Ben ets College in Cambridge, so ancient and credible that it is bound up in the same Volume with Nennius, the ancient History of Landaffe and such others, and by the Protestant Publisher of the Titles of the Manuscripts of Cambridge, and Oxford styled Gildae Sapientis Historia; the History of Gildas Thom. james in libris Manuscr. Cantabrig. in Bibl. Collegij S. Bened. Volum. 373. tract. 7. Surnamed the wise, but by an ancient note in that Copy ascribed to an other ancient writer Quastus, or much like, which is more likely, for even in this place there is some difference though not material, between that Copy of Gildas in the public Library where is written: 164. annis post Aduentum Christi: and this in S. Benet's College there readeth: post centum sexaginta quatuor annos post Aduentum Christi: And this so commended and authorised Manuscript hath the same words with Gildas, and Nennius in this point: missa Legatione à Papa Romano Euaristo: That S. Euaristus Pope wrote to the King of Britain, to receive the faith of Christ. And for the difference between S. Gildas and Nennius about the Emperor, or Emperors of the Romans writing, is of the same mind with Gildas: missa Legatione ab Imperatorihus Romanorum, & à Papa Romano Euaristo. That they were the Emperors of the Romans in the plural number, which thus sent to the then King of Britain. 3. And this confirmeth not only the exhortation of Pope Euaristus to our King then to receive the Christian faith, but that besides the command of Traiane the Emperor, against all Persecution of Christians, sufficiently proved by Suidas, and Nennius, sent to his Prefects and Lieutenants hear, as in other places, but that these Roman Lieutenants themselves did signify so much to King Coillus, that it was Edicted, and commanded of Traiane the Emperor, that Christians should not be persecuted in Britain. For in that sense, which I somewhat insinuated before, doth S. Gildas understand, Imperatores Romanorum, in the same work, where speaking of the Tribute which was paid to the Emperor of Rome, sayeth, it ceased to be paid in that Gildas supr. in Claudio. manner, and was paid to the Britain Emperors: in tempore Clundij quievit dari census Romanis à Britannia; sed Britannicis Imperatoribus traditur. Which so named Emperors of the Romans that were in Britain, must needs be their Prefects or Lieutenants hear, receiving that Tribute to the use of the great Emperor and Senate of Rome. And by this clemency of Traiane towards Christians, with prohibition to persecute them, not only our King which was ever before a favourer of them, did now receive new spirit, to do all friendly offices he could to the Christian Britan's subject unto him; but the Roman Prefects, which then were commorant in this kingdom, did either willingly or forcebly by the Emperor's Mandate, permit all Romans and others which were, or desired to be Christians, quietly and without any trouble, or molestation to enjoy their Religion; which both for the present and after times gave great assistance to the happy increase of Christians in this kingdom, for the converted Romans, and their Apostles, by long conversation, now made acquainted with the languadge, and manners of the Britan's, were become not only for such as were learned among them, to be fittist men among strangers to preach unto them, but the very unlearned themselves most desirous all they could to promote and further so holy a work, became ready and skilful Interpreters to such Apostolic men, as the See of Rome sent of foreign Countries into this Nation, to convert it to Christ. THE III. CHAPTER. OF THE STATE OF BRITAIN IN ECCLE siasticall Affairs in the time of S. Alexander Pope, Adrianus Emperor, and Coillus, or Lucius his son King hear. Their affections to Christian Religion, and of diverse Apostolic Dio in Traiano. Eutropius lib 8. Spartian, in Adrian. Matth. Westm. ann. 117. 118. 119. Marian. aetat. 6. in Traiano & Adriano Martin. Polon. Supput. in eisd. Martyrol. Rom. 28. die Octob. Bed. Vsuard. & Ado eod. die. Vit. Alexand. 1. 3. die Maij in Breviar. Rom. Dam. in Pontif. in Alex. 1. Method. apud Marian. in Adrian. Imp. Matt. Westm. an. 120. 115. 124. men sent from the See of Rome preaching hear. 1. TRAIANE the Emperor being now dead, about the 117. 118. or 119. year of Christ, the accounts being somewhat and so much different therein, Adrianus succeeded him in the Empire, wherein he ruled 21. years, or there about, and S. Euaristus being Martyred in the beginning of the Reign of Adrian, S. Euaristus Papa & Martyr Ecclesiam Dei sub Adriano Imperatore suo sanguine purpuravit, S. Alexander the first of that name, was his next Successor, and ruled the See Apostolic, 10. years, 5. Months 20. days, by the most received opinion. The lives of Popes ascribed to S. Damasus, say so many years, 7. months, 2. days: annos Decem, menses 7. dies 2. Matthew of Westminster alloweth to his Papacy, but 8. years, 5. Months, and 2. days. Sedit annis 8. mensibus 5. & diebus 2. in the beginning of whose Regiment, and until the fourth year of Pope Alexander and the sixth of Adrian the Emperor, in the year of Christ 124. Coillus was King in Britain, then leaving the Crown to his young son Lucius not above ten years old, as the same Monk of Westminster, with others reckon. But by others Coillus lived, and continued King long after. Which seemeth more probable, even Rem. Higed. l. 4. c. 16. Catal. Reg. Britannor. ante Hist. Brit. an. 125. 165. Holinsh. Hist. of Engl. Matth. Westm. an. gratiae 115. by that which Matthew of Westminster himself with the common opinion alloweth, that Coillus was an old man before he begat Lucius, Natus est Coillo Regi Britonum, unicus filius, quem vocavit Lucium, qui factus est Patri gaudium, & exultatio, quasi in senectute, & quasi ab haerede destitutus, generat eum. Which could not probably be in this year of Christ 115. when he saith Lucius was borne. For by that computation I have made before of the marriage of his Grandfather, and Grandmother, after the coming of the Emperor Claudius hither, at this time when Lucius is supposed to be begotten, Coillus could not be much above forty years of Age, and so not then an old man, nor to be said to do any thing in his old Age, much les●e almost out of hope of a child an heir for Age: in senectute & quasi ab haerede destitutus. 2. This Emperor Adrian is he which in the beginning of his Empire, about the year of Christ 123. came into Britain, and among other Reformations, and Provisions he made hear (as Spartianus and others after him testify) caused the French, which we call, the Picts wall to be made, to separate Spartianus in Adriano. Stowe Hist. Holinsh. Histor. of Engl. Theatre of great But. l. 6. and divide that part of Britain which was under the Romans, from the Northern Inhabitants, not subject to them. Hadrianus Britanniam petens, multa correxit, murumque per Octoginta millia passiwm primus duxit, qui Barbaros Romanosque divideret. In his first years he was a Persecutor of Christians, among whom S. Euaristus the last Pope was by his Authority put to death, and he caused to take away the memory of Christ, the Statues of Devils to be erected in the place of our Lord's Passion, and by Severus Sulpitius and others, is termed the fourth Persecutor. In loco Dominicae Passionis daemonum Simulachro constituit. Sever. Sulpitius sacrae Hist. l. 2. Yet soon he corrected his error therein, forbidding Christians to be punished for their Religion. Quarta sub Hadriano Persecutio numeratur. Quam tamen postea exerceri prohibuit. Iniustum esse pronuntians, ut quisquam sine crimine reus constitueretur. And wrote so expressly, commanding, to Minutius Fundanus Euseb. Hist. l. 4. c. 3. & in chron. An. 9 Adriani. Hier. de Script. Eccles. in Quadr. & Aristid. Hier. Epist. 84. Euseb. l. 4. c. 8. 9 Iust. in Apol. Matth. Westm. an. 135. Aelius Lamprid. in Alexandro Severo. his Proconsul in Asia, moved there perhaps by the Apology, & Oration of S. Quadratus unto him for Christians, and the letters of Sereius Granianus his Legate in behalf of Christians, declaring their Innocence. And S. Aristides presented the like Apology unto him. And he was so much moved by these men, that one of our own Historians writeth, that he was thereby instructed, and informed in the Christian Religion. Inperator Hadrianus per Quadratum Apostolorum Discipulum, & Aristidem Atheniensem virum fide & sapientia plenum, ac per Serenum Legatum, libris de Christiana Religione compositis instructus est & eruditus. And Aelius Lampridius confirmeth as much or more, when he saith that this Emperor Adrian did intent to receive Christ for God, and caused Temples in all Cities to be erected without Pagan Idols, which remained so in Lampridius time, and were called Adrian's Churches, which he intended to the honour of Christ, but was kept back from performing it, by fear or flattery of the Idolaters, told by their Oracles, that if he proceeded so, all would become Christians, and their Temples should be left desolate and forlorn. Christo templum facere voluit Alexander, eumque inter Deos recipere. Quod & Adrianus cogitasse fertur, qui templa in omnibus civitatibus sine simulachris insserat fieri: quae bodie idcirco quia non habent Numina, dicuntur Adriani. Quae ille ad hoc parasse dicebatur: sed prohibitus est ab ijs qui consulentes sacra, repererunt omnes Christianos', si id optato evenisset, & templa reliqua deserenda. And these were motives to very many in these days, to embrace Christian Religion, both at Rome, where the mind and judgement of the Emperor himself, a good Prince was so known to be convinced, by the constancy and Innocency of the Christians and their unanswerable Apologies for the only truth of their Religion, and evident errors and falsehood of the Pagans superstitious Rites, now made manifest in all places. 3. So that to extend my pen no further then to the bounds I have appointed unto it. First for Rome where we had many Britan's Christians and other then resident, we are told by the best allowed Relation of those things, that the holy Pope S. Alexander did then convert to the faith a great part of the Roman Nobility. Alexander Romanus, Hadriano Imperatore regens Ecclesiam, magnam partem Romanae Nobilitatis ad Christum convertit. Among whom was Hermes the chief Perfect or Ruler of Rome: Hermes Praefectus urbis qui per eum Vita S. Alexand. Papae 1. in Breu. Rom. 3. die Maij. (Alexandrum) crediderat. The increase of Christians in the Papacy of this holy man, was so great, that notwithstanding the favour and love of the Emperor. unto Christians, the Pagan Flamens and others were so malicious Martin. Polon. in Alexandro 1. against him, that they procured him to be put to cruel death, even in the time of the same Emperor, These proceed especially of the favour of the Emperor to the Christians, their piety, constancy, and increase were so much diwlged in the world, that among others they moved, or more incited our King of Britain, which then was Coillus or Lucius to send to Pope Alexander, as we are informed by foreign Histories, and procure of him to have the Christian faith preached hear in Britain, by such as he should think The King of Britain seedeth to Pope Alexander to have Christian Preachers sent hither. fittest for that designment. Albertus Krantzius a worthy Historian, and one which hath given light to diverse of our Antiquities, relateth this matter, thinking it was King Lucius which now began so timely to show his love, and liking of Christian Religion. Religionem Christi Lucius quondam Britanniae Rex ab Alexandro primo eius nominis summo Pontifice, impetravit in Insula praedicari. Albert. Krantzius Metropol. l. 1. c. 6. Matth. Westm. an. 115. Baron. Annal. to. 2. an. D. 132. Zepherin. Binnius in Vit. Alexandr. to. 1. Concil. Matth. Westm. an. 124. 132. Io. Bal. l. de Scri. Brit. Cent. 3. pag. 143. in Matth. Florigero. Prot. Publ. of Matth. West. in Praefat. Which may well stand with the common opinion of King Lucius his own conversion, in the time of Pope Eleutherius, especially if we will follow Matthew of Westminster, and his followers, which have told us before, that King Lucius was borne in the 115. year of Christ; for by that account he was 18. years of Age at the Martyrdom of S. Alexander by the common opinion in the 132. year of Christ, and King Coillus had then been dead 7. or 8. years, by Matthew of Westminster, whom our Protestant Antiquaries style a man excellently learned in all kind of learning, and in the right Supputation of years, singular. Vir suo seculo in omni genere bonarum literarum plane eruditus, & quantum ad Historiam, in recta annorum supputatione singularis. So we have King Lucius old enough, by this man's testimony, so singular in Historical Accounts, to write to Pope Alexander of this matter, before his death, and justify the very words of the recited Antiquity. Or if we will follow the other opinion, which I have written to be more probable, that King Coillus lived longer, this hindereth nothing, but either Lucius in the life of his Father might request this of Pope Alexander, and King Coillus thought by diverse before to have been actually a Christian, to have given allowance unto it, or he himself being so persuaded in judgement, did so write to that holy Pope, more moved unto it by the example of the Emperor, and so many Nobles of Rome, whom he meant to follow, at the least in performing that favour to so many Britan's now already Christians, and more desiring so to be: which his proceed were honourable in him, though he himself intended not to be a Christian, and offensive to none in Authority, whom he needed to fear: And yet afterward seeing S. Alexander so cruelly King Coillus supposed by some to be a Christian. put to death for that Religion, did defer to procure that happiness to himself, which he did to others. But Harding supposeth him to have been a Christian, and thereupon saith: Lucius was the second Christian King of Britain. Harding Chron. 50. 51. in Coillus. and Lucius. And it will appear hereafter, that about this time there were diverse Christian Preachers sent into Britain, & within few years after the death of Pope Alexander, if not in his life, they converted many hair to the faith of Christ, among whom I may probably number S. Timothy, Marcellus or Marcellinus and S. Saluine. Of who me I shall speak more in the certain time of S. Timothy an Apostolic Priest son to S. Claudia a noble Britain, probably sent into Britain by Pope Alexander. King Lucius his Reign. 4. Hear only I say of S. Timothy a Britianes of this Nation, by his holy Mother S. Claudia Sabinella, who as diverse writ preached in this kingdom, sent hither by the Roman See Apostolic, must needs be sent hither about this time. For as the ancient Roman martyrologue with others testify, he was at Rome and martyred there in the time of Antoninus. Romae Sanctorum Martyrum Marci & Timothei, qui sub Antonino Imperatore Martyrio coronati sunt. Petrus Merssaeus Catal. Archiep. Trever. in S. Marcello 20. Magdeburgen. Cent. 1. l. 2. Martyrolog. Rom. die 24. Martij. Which Antoninus began his Empire in, or about the year of Christ 138. within 6. years of the Martyrdom of S. Alexander Pope. Therefore to allow him but competent and ordinary time for his coming hither from Rome, where he was borne and lived, his abode hear, return to Rome again, and being there before his Martyrdom, I cannot find any fit time, or parson, when and by whom he was sent hither, then Pope Alexander, solicited by our King of Britain to send such to preach hear, and no S. Marcellus a Britan and Bishop preached hear in his time. man more fit than he by his Mother a Britain, and so not unskilful in the Britan's tongue, and their affairs. 5. S. Marcellus also was a noble Britain of this Nation, and had preached hear, and among others persuaded King Lucius to embrace the faith of Christ, & departed so soon hence at that time, that he was the third Bishop of Caspar Bruch Cat. Episc. Tungren. Petr. Merssaeus Catal. Archiep. Trever. Anton. Democh. l. 2. contra Calu. Guliel. Eisengr. centen. 2. Tungers, the first being S. Maternus S. Peter's Disciple and by him sent with others thither into those parts; the second, Auitus & our blessed Countryman the next, continuing that See 29. years, and was after Archbishop of Trevers, where he was martyred, and S. Metropolos succeeded him, as the Annals of Trevers witness, in the second year of Marcus Aurelius Antoninus, long before the commonly supposed time of King Lucius Conversion. By which account he must needs be a Priest or Bishop hear in this time, I have now in hand. Annal. Eccles. Verdun. Rich. de Wasseburg. l. r. f. 32. antiq. de la Gaul Belgic. 6. So I say of S. Saluine the third Bishop of Verdune in Lorraine, termed by the Annals of that Church, long before King Lucius his death, to have been his old acquaintance, which must needs be hear in Britain, long time before, and giveth some argument, he was also borne in this kingdom. And no man will doubt, but King Coillus, which in his younger time, and S. Saluin probably Bishop hear in this time, and a Britan. when Christian Religion was more persecuted by the Roman Emperors, their Augustals, Proconsulars, Lieutenants, and other Prefects in Provinces, than now it was, and either upon his own piety to that holy profession, or at the suit and petition of Christians hear, or their friends had, as all the Antiq. Glast. in Tab. ligneis Guliel. Malm. l. de antiq. Caenob. Glaston▪ Io. Capgr. in Catal. in S. joseph ab Aramathia. Etalij. Antiquities of Glastenbury, William of Malmesbury, with others witness, confirmed to the Christian Eremits there, those privileges which his Accestours King Aruiragus and Marius had granted before, would now in more easy times be persuaded to write to Pope Alexander, than the most renowned man in the Christian world, and having chief care and charge of such things, to acquaintance him, how willing he was to give way to such proceed, and desire his highest Pastoral help, and assistance therein. Who, having been so diligent, as before, in such holy works, that he had converted a great part of the Roman Nobility, would most willingly give his best furtherance unto this so laudable, and honourable business. For the Martyr. Rom. Bed. Ado. & Vsuard. 24. Martij 20. junij. 21. julij. better and more easy, and honourable effecting whereof, all the pains and charges the happy children of our glorious Countrywoman S. Claudia would undertake herein, were accounted nothing unto them, hoping to see their Mother's Country converted to Christ. The eldest son S. Novatus still continued in Rome with his noble Patrimony and Religeous offices assisting those which were employed in this business, soliciting the holy Popes to prosecute with all endeavour, so worthy a work. S. Timothy one of our Apostolic men, his Brother came, and parsonally preached hear, and gained the honour to be the Converter of King Lucius, and one of the Apostles of this Nation. Their holy Sisters, S. Pudentiana, and Praxedes, made their houses, and patrimony, Seminaries and Instruments to harbour and entertain Clergy men, to be directed hither, among other Acts of eternal memory, and left to the honour of this their Mother's Country, that among the few ancient Tituli titles, or Churches (all is one) in Rome, by which the Cardinals have their honour, & style two of the most ancient, S. Pudentiana and S. Praxedes Onuphrius Panuin. Veronen. l. de Episc. tit. & Diaconijs Cardinalium. Baron. in annot. Martyr. Rom. die 19 Maij in S. Pudente. Act. Novat. Pudent. & Praxedis. came by donation of our holy Britan's. And of all in Rome Baronius himself confessing it, that of S. Pudentiana to be the most old, & ancient. Vetustissimumque omnium Titulum Pudentis nomine appellatum, qui item & Pastoris nomine dictus reperitur, hodie vulgo Ecclesia S. Pudentianae nuncupatur. But of such things I shall speak more hereafter, when I come to those blessed Sisters, who to increase their glory in heaven by their sufferings for Christ, and Charity in Harboring, relieving, and burying his, both living, and martyred Servants, and Saints in earth, lived longer time than their happy Brothers did; Of some fruits & effects among others whose memory is perished, I will entreat hereafter in the next Pope, in whose time, and not, or not much before, it seemeth these Apostolic men designed by S. Alexander Pope for Britain, entered their charge there, their happy Sender hastening to his glorious end by Martyrdom. 7. Only in this place because they were appointed by S. Alexander, the What Religion concerning matters now questioned these Apostolic men did teach in Britain by Protestants Confession. better and more surely to be informed with our Protestants consent, what Religion in matters now questioned they received of that holy Pope and brought hither, I will call these Protestants themselves to be witnesses and Relatours thereof. They have with public allowance, and Authority of their chief men, in such matters both of England and their Flemish Confederates in Religion, the one penning and approving, the others approving and publishing it to the world, given us their best assurance, first that he was a man renowned for preaching the Gospel, and working miracles, and suffering most grievous punishments for the holy doctrine he taught; he was Robert. Barn. in Vit. Pont. Rom. in Alexandro 1. Io. Bal. in Rom. Pont. Act. l. 1. in eod. Alex. joan. Martin. Lydius Minist. p●●uileg. Illustr. DD. Ord●num general. put to death by Martyrdom, study Euangelizandi & Miraculis celebris, interfectus Martyr obijt. Supplicia gravissima ad mortem usque passus est. This ableth him for a glorious Saint, and so disableth him to deceive us in his doctrine, which these men confess was this: He added in the Sacrifice of Mass all th●t is from the words: Pridie quam pateretur: The day before Christ suffered; unto these words: Hoc est corpus meum: This is my body. Where the Consecrationis. In this Sacrifice of the Eucharist, he caused wine to be mingled with water. For the Sacrifice of the Eucharist, he commanded to take unlevened bread. He commanded water with salt mixed with it, to be hallowed and kept both in the Church, and in houses to drive away Devils. And in the end of Mass the people to be sprinkled with holy water. He excommunicated those which resisted the Pope's Legates, he decreed that one sacrificing Priest should say but one Mass in one day. Speaking of the Eucharist, he saith that sins are blotted out by Sacrifice: Therefore he instituted, that the Passion should be recited in Mass. He added the reason of such effect of this Sacrifice, saying: Because in Sacrifices, nothing or none is greater than the body and blood of Christ: In Missa, pridie quam pateretur, usque ad haec verba, hoc est Corpus meum, addidit, ad memoriam Passionis Christi inculcandam. In Eucharistiae Sacrificio aquam vino admisceri voluit. Ad Eucharistiae oblationem azinium panem, non fermentatum sumendum esse praecepit. Aquam admixto sale precibus benedicendam, eamque in Templo, & domi, ad Sathanam propellendum, & ad peccata tollenda, seruari iussit. Aqua consecrata populum finitis sacris aspergendum esse iussit, ut (inquit, sanctificarentur, & purificentur. Legatis Apostolicis obsistentes Decreto excommunicavit: Vno die unam tantum Missam à singulis sacrificis fieri debere, Decreto sancivit. Peccata Sacrificio, de Eucharistia loquens, deleri ait: Ideo Passionem in Missa recitandam instituit. Rationem effectus huius Sacrificij, hoc est, quod peccata expiet, adiecit, dicens: Quia Corpore & Sanguine Christi in Sacrificijs nihil maius est: He also forbade that any Clergy man should be called to a Lay Tribunal, Clericum ad Plebenum Tribunal pertrahere prohibuit. THE iv CHAPTER. OF THE ECCLESIASTICAL ESTATE OF Britain in the Popedom of S. Sixtus, the rest of the Empire of Adrianus, and beginning of Antoninus Pius. How many learned Britain's were converted, and converted others, to the faith of Christ in this time. 1. NEXT after Pope Alexander, succeeded S. Sixtus, the first of that name in the Papali dignity. Which he enjoyed, by the Damas'. Pontif. in Sixto. 1. Martin. Polon. Supput. in Sixto 1. Matth. Westm. an. 128. Marian. Scot aetat. 6. in Adriano. an 131. Onup. Pano. l. de Pontif. part. 1. in Sixto. 1. lives of Popes ascribed to S. Damasus, 10. years three months, and 21. days. Sedit annos decem, menses tres, dies 21. the same, word by word writeth Martinus. Matthew of Westminster detracteth one only day from that account: sedit in Cathedra Romana annis decem, Mensibus 3. diebus 20. Marianus assigneth him twelve years: Sixto 12. annis Romanae Ecclesiae gubernaculis functo. Onuphrius alloweth him but 9 years, 9 months, and 30. days, sedit annos 9 menses novem, dies 30. By Baronius, and others which begin his Papacy in the year 132. and give him the shortest Regiment, he continued only until the year 142. by Marianus beginning his Papal Government a year sooner, than the others, and allowing it the continuance of twelve years, he entered the 143. year of Christ, so Marianus from Methodius accounteth. Until the ninth year of this Pope, Hadrianus continued Emperor, after whom, than succeeded Antoninus Surnamed Pius, the Godly, who by Baronius reckoning was Emperor 22. years, Martyrol. Rom. 6. die Aprilis Baron. Tom. 2. Annal. An. D. 163. Marian. Scot aet. 6. l. 2. in Antonino Pio. Flor. Wigorn. Chron. an. 12●. & 145. seven months, and 26. days. Annis viginti duobus, mensibus Septem, & diebus viginti sex, Which differeth not much from Orosius and Marianus, which say: viginti, & non plenis tribus annis. And both Marianus and Wigorniensis say, Eusebius and S. Bede gave 3. months more than 23. years: because it was the custom of Historians, to depute unto the Emperor that year, wherein he died: & therefore we may say, (say they) that Antoninus Pius did not reign full 23. years, because he lived not until the end of the year. Mensibus item tribus secundum Eusebium & Bedam, hoc est usque ad Calendas Novembris, in anno 134. post passionem Domini. Quia autem mos erat Historicorum, ut Imperatori deputuretur Annus in quo moreretur, velregno deficeret: Ideo dici potest, quod non plenis viginti tribus annis Antoninus Pius regnavit, quum ●on usque in finem anni vixit. 2. In the Time of this Pope reigned hear King in Britain, either Coillus or Lucius his son, according to the diversity of opinions before remembered. But seeing all Antiquities, and Antiquaries confess, so many great, and renowned things, and of such labour, and difficulty to be performed, were effected for receiving generally Christian Religion, and abandoning the Pagan Superstitions in this kingdom in the reign of King Lucius, we Harding Chron. c. 50. f. 42. p. 2. Matth. Westm. an. 124. must not keep the Crown of Britain from King Lucius long after the death of Pope Sixtus. Harding, who saith his Father Coillus reigned but 13. years, will make him King all this Pope's time, which Matthew of Westminster doth confirm, with 4. year's addition at the least, to the time of his Reign in the days of Pope Alexander before: And yet he maketh the years of his whole Age but 87. from which, if we deduct the whole term between the year 124. when the Monk of Westminster saith Lucius begun his Reign, until the year 142. or 143. when it is before agreed S. Sixtus was Martyred, to prove by all accounts King Lucius regined in some part of the Papacy of S. Sixtus, we make the time of his Reign, being very young at the death of his Father, old when he was borne as is before declared, but 59 years, and his Age not great. And John Harding saith, Lucius King of Britain reigned Harding Croni. c. 51. f. 43. Author of the English Martyrol. die 2. Decembr. 54. years. And they which writ he died in the year 84. make him reign but 53. years, if they allow him King in Pope Sixtus time, and yet leave him dead before Pope Eleutherius, which we may not do. That this holy Pope was for learning & sanctity of life & well governing the Church of God renowned these Protestants tell us in these Terms: He was a man powerable in word, and work, adorned the Church itself with certain holy Acts, always careful for the flock of Christ. Sixtus Romanus, in Sermone & opere vir potens, Io. Bal. l. 1. de Act. Rom. Pontif. in Sixto. Io. Mart. Lyd. supr. Ecclesiam ipsam pijs quibusdam factis ornavit, pro Dei grege sollicitus semper. And what holy deeds, and doctrine they were, with which this so worthy a man did thus adorn the Church of God, and provided for his flock, thus they declare unto us: Sixtus Romanus Natione, sacra vase, ne qui praeter sacros Ministros Robert. Barns. in Vit. Pontif. Rom. in Sixto 1. joan. Martin. Lyd. & Ordin. general. supr. attingerent, praecepit. Quod corporale appellant, ex lineo panno fieri iussit. Episcopum ad Pontificem Romanum accersitum, domum redeuntem, nisi Ecclesiae a Pontifice datas literas reddiderit, non esse recipiendum ab Ecclesia sanxit. Sanctus, in Communione Eucharistiae ter caneretur, ordinanit. Missam non nisi in Altari celebrandam esse constituit. Ab Episcopo ad Romanum Pontificem appellandi ius dedit Ecclesiasticis Ministris: Sixtus a Roman by Nation, commanded that none but consecrated Ministers should handle the holy vessels. He ordained that, which we call the Corporal should be made of linen cloth. He decreed that a Bishop being sent for to the Pope of Rome and going home, should not be received of the Church, except be brought letters unto it from the Pope, he ordained, that Sanctus, should be song thrice in the Communion of the Eucharist; he constituted that Mass should The Emperor Antoninus Pius his love to Christians and their Religion. not be celebrated but on an Altar. He gave power to Ecclesiastical men to appeal from the Bishop to the Pope of Rome. 3. Antoninus Pius the Emperor of this time, was so friendly to Christians, that as both Catholics and Protestants witness, he wrote into all places, for Melit. Sarden. Apologia. Melit. apud Euseb. l. 4. c. 26. 25. Magdeburg. cent. 2. c. 3. col. 9 Anton. Pius Ep. ad Populos Asiae pro Christian. apud Euseb. l. 4. c. 13. & Nicep. l. 3. c. 28. justin. in fine orat. ad Anton. them to be free from Persecution. Testatur Melito, referente Euseb●o, Antoninum Pium generaliter ad omnes civitates pro Christianis scripsisse. And in his Epistle to the people of Asia, recited at large by Eusebius, Nicephorus, and other writers, he plainly affirmeth, that the Christians had been unjustly persecuted, for worshipping the one true God: mortem ob singularis & veri Dei cultum oppetere. And addeth further, that their Persecutors did not observe the worship of God, and therefore did envy the Christians which worshipped him, and prosecuted them to death. And that diverse Rulers of Provinces had written to his Father before against Christians, to whom he wrote again, that they should not trouble such men, except they could be proved to do any thing against the Roman Empire. And many having written to him also of such men, to whom he answered according to his Father's sentence, whom he meant to follow: If any man having an Action against a Christian, accuseth him only as such a man, the Christian accused shall be absolved, although it is manifest he be such an one: and his Accuser shall be punished in judgement. And that Christians were fare more dutiful and faithful to God then their Persecutors were: Long illi sunt quam vos erga Deum liberiores atque fidentiores. Vos cultum Dei non tenetis. Quocirca & illum colentibus aemulatione invidetis, & ad mortem usque persequimini. De rebus eiusmodi & alij quidam provinciarum Rectores divinissimo patri meo scripserunt. Quibus ille rescripsit, nihil molestiae faciendum esse talibus viris, nisi quid adversus Imporium Romanum moliti esse deprehenderentur. Quin & ad me multi de eyes literas deder●●t, quibus de patris mei, quem imitandum mihi esse duxi, sententia respondi: Si quis actionem adversus quempiam eiusmodi habens, deferat illum duntaxat, ut huiusmodi hominem: Delatus quidem à crimine absoluatur; etiamsi talis esse appareat: Ipse autem Delator judicio paenas pendat. And although diverse years of this Emperor his Reign had passed before he established such public Order for the quiet of Christians, and much Persecution was in the beginning of his time, yet it cannot be thought to have had warrant, and Original from him. And it was almost in the beginning of his Empire, the third year thereof, as some writ, that S. justine wrote, Matth. Westm. an. gratiae 141. an. Anton. Pij 3. and delivered unto him, his Apology for Christians, and made him friendly unto them: Anno gratiae 141. justinus Philosophus librum de Christiana Religione compositum Antonino tradidit, eumque benignum erga Christianos fecit. And he was surnamed Pius: Godly, by some judgements, for his piety towards Christians, aswell as for other respects: Antoninus Pius gener Adriani erat, erga Mart. Polon. in Antonino Pio. Christianos' Pius. And he himself before is witness, that he proposed his adopting or Father in law Adrian so friendly to Christians to be imitated by him herein. Quem imitandum mihi esse duxi. And he therefore being so fully Antoninus Pius Epist. supr. persuaded that Christians did worship God truly, and better than any Pagans their Persecutors, these must needs be motives to our King of Britain Motives to the King of Britain to be a Christian. ever a favourer of Christians, now much more to defend and maintain that Religion, when in so doing he might also maintain his honour with God, with the Emperor, and thereby obtain rest and quietness to his conscience on earth, and eternal peace and happiness to his soul in heaven. 4. And both for the continuance and increase of Christians hear in Britain, all this time from Pope Alexander, of whom the King of Britain procured Godwin Conu. of Brit. pag. 18. Caius l. 1. ant. q. Cantab. Will. Harris. descr. of Brit. Holinsh. Hist. of England. Preachers to be sent hither, we are assured not only by Catholics but diverse Protestant writers. And sure if there had not been Christians hear to exhort our King to Christian Religion, and by him to be favoured therein, he could neither have been persuaded by them to Christianity, or been a friend to them for their quiet and liberty in professing thereof. And yet besides the Court and Residence of our King, we see even by that little light of Many Britan's received the faith of Christ in this time. our Antiquities, that in sundry and fare separate places, there were many which both preached the faith to others, and which at such men's preaching embraced it. Among others we read: in pervetustis Annalibus Burtonensibus sic lego. Anno Domini 141. hic baptizati sunt novem ex Doctoribus & scholaribus Io. Caius l. 1. ant. Cantab. Accad. p. 95. Cantabrigiae: I read in the very old Annals of Burton thus: in the year of our Lord an hundred forty one hair were baptised nine of the Doctors or Teachers and Scholars of Cambridge. What great distance and separation of space Many Scholars of Cambridge now converted, and converting others. there is between Burton in Stafford-shire, where these Annals were written, and kept which testify so many Scholars of Cambridge the chief Town of that Shire, were baptised there at Burton, hic baptizati sunt, and the University of Cambridge, is not unknown to English Readers. And yet we are sure if they came so fare to be baptised, they had been catechised, and instructed in the faith of Christ, there before, and so the faith of Christ had then been taught at Cambridge, and not by unlearned Preachers to convince so many learned men, to be so devout to travail so fare, to receive holy Baptism. Neither can any man imagine, but the British inhabitants between these two so distant places, were also preached unto, by those holy men which preached in them both, and passed from the one to the other. Many others there be Stowe Histor. Theatre of great Brit l. 6. Willam. Harris descript. of Britain. Harris Theatr. l. 2. Annal●● Burton. in Co●●●▪ S. Benedict. in Bibliot. ib. vol. 38. tract. 2. catholics and Protestants, which justify this Antiquity, and the Antiquity itself is yet extant in the College of S. Benet in Cambridge: where the very same words be, without any difference at all: Anno 141. hic baptizati sunt novem ex Doctoribus & Scholaribus Cantabrigiae. And there written that the Book belonged to the Abbey of Burton. Qui fuit de Communitate Burtoniae. 5. The Protestant Authors of the Theatre of great Britain with others, do sufficiently approve, what I have written, either of the continuance of the faith of Christ in Britain in this time in general, as also of this Antiquity in particular, although they add some exceptions, which rather are their own mistake, then worthy the name of exceptions. First they truly testify in this manner: As we have searched the first foundation of our faith, so neither Theatre of great Brit. l. 6. c. 9 want we testimonies concerning the continuance of the same in this Land, unto following Posterities: although the injury of time and war have consumed many Records. For the Britan's that were daily strengthened in their received faith, by the doctrine of many learned and Godly men, left not their first love, with the Church of Apoc. 2. 4. Zachar. 8. 23. Radulph. Niger. Euseb. l. 4. c. 9 etc. 13. & l. 5. c. 5. Bal. Vit. l. 1. Ephesus, but rather took hold of the skirts: As the Prophet speaketh, until the Tortures of Martyrdom cut them of by death: and those Fathers even from the Disciples themselves held a Succession in doctrine (not withstanding some repugnance was made by the Pagans) and preached the Gospel with good success, even till the same at length went forth with a bolder countenance, by the favourable Edicts of The English Protestant Theatre writers much over seem in diverse things in this time. Adrian, Antoninus Pius, and Marcus Aurelius Emperors of Rome, as Eusebius hath noted, and in Britain was established by the Authority of Lucius their King. Of the Teachers of those times, Bal● from some other hath these verses. Sic ut erat celelebris etc. Which thus they English. As were the Britan's famous for their zeal, To Gentile Gods, whiles such they did adore: So, when the heavens to earth did truth reveal, Blessed was that Land, with truth, and learning's store. Whence British Plains and Cambreas desert ground, And Cornwall's Craggs with glorious Saints abound. But this Authority proveth not what they affirmed, for the ancient Author speaketh not of learned Teachers of that time, nor learning store, as these men translate him, or that they dwelled in the plain grounds of Britain: But only of eremites, living in the out Lands, in Deserts, in walls, and Coats in cornwall, which were men fare unfite to preach in Towns and Assemblies. Britannica tellus patribus fuit inclita Sanctis: Qui Neptunicolûm Campos & Cambrica rura, Cornieasque Casas loca desolata colebant. where he confineth them to Deserts, and desolate places: where no people were to be preached unto: and rather hath reference to the after persecuting times of Dioclesian when Christians hear as in other places were forced to those courses. Yet thus we see the consent of Protestants is, that in this time we now speak of, and from the beginning of Christianity hear, Britain never wanted Preachers of the true faith, this they plainly affirm, though they have failed us to prove how, and by whom it was preached, which I have performed for them and others. 6. Such like is that which they speak of this time: It is reported also, that Theatre of great Brit. l. 6. sup. Patrick the Irish Apostle, and canonised Saint long before the Reign of King Lucius, preached the Gospel in many places of Wales: as also that Ninianus Bernicius of the Race of the British Princes, converted the Picts to the Religion of Christ. I marvel much that a whole learned Senate, as they term themselves, of Protestant Antiquaries would go about to blind their Readers eyes, with such palpable, foggy, and filthy mists of Lies, seeing no Author, no Antiquity, Manuscript or other so reporteth of S. Patrick, the Irish Apostle, and of S. Ninian, Apostle of the Picts, both of them being sent hither by the Popes of Rome by all Antiquaries and Antiquities above 250. years after these days, whereof we now entreat. Concerning the Antiquity of the Annals which affirm so many Scholars of Cambridge, as before, to have been baptised in this time, thus they writ: That there were Christians in Britain at these times Theatre of great Brit. l. 6. c. 9 §. 9 Holinshed descr. of Brit. c. 9 I make no question, though some exceptions may be taken against the Monk of Burton, the Reporter thereof, who saith, in the 141. year and Reign of Hadrian, nine Masters of Grantcester were baptised themselves, and preached to others the Gospel in Britain, howsoever he faileth in the Emperor's name, which year was the second of Antoninus Pius, his Successor, and ascribeth to these men School Degrees, altogether unknown for nine hundred years after, yet these do not hinder the truth of the thing, though that Monk was none of the best Historians. Thus they allow the testimony, and yet would disgrace the Author and witness, although he seemeth to be the only ancient Antiquary, which is now left unto us, that hath preserved this so memorable a matter. But these men that had not seen these Annals, might have spared to have branded the Author, to be none of the best Historians, for those exceptions which they take to this Relation, are their own devices, and not his assertions, he never ascribeth School Degrees to those Cambridge men, but saith, as I have recited, that nine of the Doctors or Teachers, and Scholars of Cambridge were baptised in that year. Neither doth that Protestant, from which they cite this Antiquity, mistaking Hollinshed for William Harrison Author of that Description of Britain, give them School Degrees, but only calleth them nine Masters of Grantcester, taking the name Masters for Teachers or Professors of Arts there learned, and the Latin word Doctores hath that signification, so every Master or Teacher is a Doctor in Latin; Christ is so called in Scriptures the Doctor of justice; so is S. Paul the Doctor of the Gentiles, because principally he taught them; so S. Ambrose, Augustine, Hierome, Gregory, Basile, chrysostom, the two Greek Gregory's Naziancen and Nissen are commonly called Doctors of the Latin and Greek Church; So of the two Ambassador's King Lucius sent to Rome, Eluan and Medwine, the Pope by all Antiquaries catholics and Protestants made the one S. Eluan a Bishop, and the other S. Medwine a Doctor, Medwinum in Doctorem, allowing and authorising him to teach and preach. And in this sense do these men themselves before take the word Doctors or Masters for Preachers of the Gospel. And their supposed mistaking of the Emperor his name then, Hadrian for Antoninus Pius is as unworthy an exception, for diverse learned Historians write, that Hadrian was alive in that year 141. of Christ, & after, S. Marianus so plainly affirmeth: Adrianus regnavit usque ad Calendas Augusti in anno 111. post Marian. Scot aetat. 6. in Adriano Florent. Wigot. in Chronic. an. 145. 146. Passionem. Our learned Countryman and Antiquary Florentius Wigorniensis continueth his Empire until the year of Christ 145. four years longer, such is the account of others. And they which will have him dead before this year make it no longer distance then between the first day of August in the year 140. and the first day of january 141. 5. Months. And their own Protestant Author William Harrison mistaken by them doth both justify that Antiquity, and never contradicting that opinion, seemeth to be of the fame mind that Hadrian was then Emperor. Thus he writeth: I find in Will. Harrison Description of Brit. p. 23. the Chronicles of Burton under the year of grace 141. And time of Adrian the Emperor that nine Scholars of Grantha, or Granta (now Cambridge) were baptised in Britain, and became Preachers of the Gospel there, but whether Taurinus Bishop over the Congregation of York (who as Vincentius saith) was executed about this time, were one of them or not, as yet I do not certainly find. Lib. 10. c. 17. 7. By which it is evident that this Protestant Antiquary with others did certainly find, as I have proved, that nine Scholars of Cambridge were King Lucius as other Kings of Britain taught the Christian faith by Cambridge men. at this time converted to the faith of Christ, and baptised: and by these men became Preachers of the Gospel. Which is further confirmed by the public Charter of Privileges and Immunities of King Arthur to that renowned ancient Town, School or University of Cambridge: Where among other memorable things he declareth, that his Christian Predecessors Kings of Diploma. Arthuri Regis Dat. an. D. 531. die 7. April. in Civitate London. apud Caium l. 1. de Antiquit. Cantab. Accadem. & in Arce. Londin. inter. Antiquit. Concess. ut idem supr. p. 72. Britain had been instructed there, in learning and Religion: Vbi hactenus splendorem scientiae, & lumen doctrinae, gratia favente Conditoris, m●i Praedecessores acceperunt: And in particular speaking there of King Lucius, what Immunities he granted to that University testifieth further, that this our first Christian King did receive the faith of Christ by the preaching of the learned Christian Scholars of Cambridge: Sicut gloriosus Rex Britanniae Lucius decrevit, Christianitatem amplectens praedicatione Doctorum Cantabrigiae. This Charter was dated at London in the year of Christ 531. the seventh day of April. Dat. Anno ab Incarnatione Domini 531. septimo die Aprilis, in Civitate London. The Charter of King Cadwalladar to Almericus Rector of the Scholars of Cambridge, Almerico Rectori Scholarum Cantabrigiae, giveth not unlike testimony, when it witnesseth Charta Regis Cadwalladri: Rect. Schol: Cantabrig. in Antiq Cantabr. & Io. Caium l. 1. de Antiq. Cant. Accadem. p. 92. 93. 94. that his Praedecessours' Kings of Britain, Lucius, Asclepiodorus, Constantine Vhother-Pendragon, Arthur, and his Father Ceadwall Kings of Britain did honour and reverence the Inhabitants of the City of Cambridge for their learning, and sanctity, and because the chiefest Philosophers and lovers of wisdom in all Europe, had gone from that City. Quemadmodum Antecessores mei Rectoribus eiusdem Civitatis concesserunt, & statuendo confirmaverunt, videlicet Lucius, Asclepiodorus, Constantinus, Wther-pendragon, Arthurus, & Pater meus Ceadwallus, Britanniae Patris altissimi gratia Reges, qui Civitatis Cantabrigiae habibatores, causa doctrinae & Cambridge renowned for learning long before this time. sanctitatis vitae honorantes, in reverentia habuerunt & amore, cum ex illa Civitate praecipue praecesserunt Philosophantes & scientiae amatores totius Europae. And before declareth how Cambridge the most renowned Mother of learning, was builded and founded by Cantaber a Spaniard many hundred years before Christ, and walled about by Grantinus. Sintque Doctores & Scholar's illius celeberrimae matris Philosophiae Civitatis Cantabrigiae à Cantabro aedificatae, necnon à Grantino Comite hono rabiliter muratae, ab omni calumnia, inquietatione & scandalo liberi. Which diverse Oxford men and Antiquaries though no friends to the glory of Cambridge yield unto, both Catholics and Protestants. 8. Therefore if Cambridge was so renowned for learning and Christian Io. Ross. Histor. Wil●iam Harris. descript. of Brit. c. 3. p. 148. Nich. Cantilupus. Hist. Cantab. Io. Bal. in Praefat. l. de Script. Brit. Harding Croncle c. 25. f. 22. Merlin. apud eund. ib. Io. Ross. Hist. in Stanford. Stow hist. in Bladud. Io. Caius Hist. Cantabr. Accad. p. 20. Will. Harrison Descript. of Brit. c. 3. pag. 148. Hector Both. Hist. Scot Plutatchus Dial. Holinsh. descrip. of Irland. p. 48. Velleius Patercul. Hist. Rom. l. 1. Pontic. Virun. l. 1. Hist. Brit. Io. Bal. supr. in Praef. Sanctirie and Religion in the time of King Lucius, we may boldly affirm, that nine, and many times nine Scholars there were Christians in this time, and these nine were not the first that were converted there. And as I have spoken of Cambridge, so we may more than probably hold of our other Schools, or Universities in this our Britain then, namely Stamford founded by King Bladud and furnished with Philosophers of Athens by him, and so continued a place of learning until the coming of S. Augustine hither, when it was by the Pope of Rome interdicted for Heresies. Glamorgan before the first Arrival of julius Caesar hear. Eridon or Criclade, and perhaps others. For besides our own Writers testifying these things, Plutarch and other Groecians are witnesses, that the learned Groecians had much resort into these parts, even this our Britain before the birth of Christ. And Velleius Paterculus is witness, that the learned Groecians dispersed themselves into many Countries, and Cities to increase learning. Corpora gentis illius separata sunt in alias Civitates. And Vitrunnius a Roman Writer plainly with the truth confesseth, that our Britain before Christ's time ever loved learning, and had their renowned men both for Greek and Latin learning, unicum est in tot & tantis turbinibus verum semper litteras amavit, & utraque lingua saepè plurima floruerunt magni vates, sicut Plenidius Oronius. And all Histories foreign and domestical, Christian and Pagan, Catholic and Protestant are full, what a learned Sect, that of the Druids was, how they flourished in France, and of the learning of that Nation, contending with Greece itself for priority and preeminency therein, and yet, that the principal and chiefest of that profession, were hear in Britain, therefore seeing they were with all mankind borne in ignorance, not learned but to learn, and God did not, doth not, will not miraculously Many Learned men of Britain in other Schools besides Cambridge now converted. infuse knowledge to such men his Enemies, we must needs allow them Academies, schools, learning, and teaching places to be first instructed, and then instruct others in so many Arts and sciences, for whose knowledge they are so much by all Antiquaries commended. 9 Then to deny those which I have recompted to have been their Schools and teaching places testified for such by so great Authority, and seek or feign others without any allowance to supply that use, and office, would argue us of great wilfulness in simplicity, or error. And for performing such a business as the general Conversion of this Kingdom, so large, and ample, to furnish and enjoy so many Places and Dignities of Archbishops, Bishops, and other Clergy with learned and worthy men, will shortly and now at hand require us to find, we must needs say, that very many both in Cambridge, as also in all Schools in Britain were converted to the faith of Christ, catechised long before they were baptised, and baptised no short time and enabled to instruct, and teach others, before they were thought worthy of holy Orders, Priestly and Episcopal calling, and dignity, to which by the law of the Gospel of Christ, Neophits, new Conuertits, and young Scholars were not to be admitted; & not without urgent cause, when such men could not possibly perform such duties, and difficulties, as in such time and circumstances are expected, and of necessity must be done by Clergy men. And by this Conversion of so many learned men of Cambridge, than the principal School, and place of learning at one time and place, and proportionably of other such places and learned persons therein, being founded and dedicated for the Instruction of others, from the highest the King himself, to the lowest, and meanest subject, we may easily learn, what a great means, motive, and disposition it was to King Lucius, his Nobles, and all others to consider, and diligently discourse, and dispute with themselves and others, how unworthy that profession of their Pagan Religion was, which so many chief men for judgement in such things, and ordained to be their Doctors and Teachers had now not without some temporal losses, and Indignities utterly and publicly renownced, and forsaken; and how holy and honourable that Christian Religion was, which with many labours and difficulties they had embraced. Which seemeth to have been a singular help, and furtherance to so easy, timely, and general a Conversion of this kingdom to Christ, little or no impediment now remaining, but temporal disgrace, and losses in departing from their so long received and processed Rites, and Ceremonies, which had been lately qualified, even by the commanding letters, and Edicts, of some Emperors themselves, in such respects. THE V CHAPTER. OF THE GREAT INCREASE OF CHRIstians in Britain in the Papacy of S. Telesphorus and S. Higinius, and how King Lucius himself did now either actually receive and privately profess the Christian Religion, or made promise thereof. 1. ANTONINUS Pius still possessing the Empire, and King Lucius the Crown of Britain as diverse hold, S. Sixtus gloriously ending his life by Martyrdom in the beginning of this Emperor's time: sub Antonino Pio, ut sibi Christum Lucri faceret, libenter mortem sustinuit temporalem: S. Telesphorus Martyrol. Rom. 6. die Aprilis. Damas'. Pontif. in Telesphoro. Matth. Westm. an. 139. Martin. Polon. in Telesphor. Onuphr. in cod. Rob. Barns in Vit. Pontif. Rom. in Telesphoro. Io. Bal. l. 1. de Act. Rom. Pontif. in Telesphoro. Rob. Barns in Vit. Telesphori. succeeded him in the Apostolic Roman See. Which he continued above 11. years, in all opinions. Only one English Protestant much forgetting himself, or mistaken by his Printer giveth him but 2. years. 3. months, & 22. days. This Pope was, as our English Protestant's inform us, erudition ac pietate vir insignis, tam ore quam sanguine fidelis jesu Christi Testis fuit. A man renowned for learning and piety, a faithful witness of jesus Christ as well with word, as blood. His doctrine they deliver unto us in this manner: Septem septimanas ante Pascha jeiunium obseruandum à Clericis instituit. Tres Missas celebrandas in die Natalitio Christi sancivit, alijs diebus ante horam diei tertiam Missam celebrari prohibuit. Gloria in excelsis Deo etc. in Missa canendum praecepit: he Instituted seven weeks fast (Lent) before Easter to be observed of Clergy men. He decreed that Priests should celebrate three Masses on the day of the Nativity of Christ: upon other days he forbade Mass to be celebrated before the third hour of the day. He commanded that Gloria in excelsis Deo: glory to God one high: (the song of the Angels at the birth of Christ) should be song at Mass. The piety of Pope Telesphorus, and his Religion by Protestant witnesses in matters now controversed by them. 2. And hear I will join S. Higinius immediate Successor to S. Telesphorus, both in respect he continued but a short time in that highest spiritual dignity, little above 4. years, but he was exalted to a more permanent, eternal, and fare greater honour in heaven by Martyrdom. For his holy life and conversation thus our Protestants recommend him: officia boni Pastoris, & Ecclesiastici Operatoris in Messe Domini persecit: ac morte non incruenta, sub mundi Tirannis Bal. lib. 1. de Vit. Rom. Pontif. in Higinio. Rob. Barns & alij Protestant. supr. in Vit. Pont. Rom. in Higinio. vitae finem accepit: he performed the offices of a good Pastor, and Ecclesiastical workman in the harvest of our Lord, for which he ended his life by shedding his blood under the Tyrants of the world. That which they briefly set down for his Religion and practise therein, is this: he commanded to dedicate Churches with solemn Ceremony, and Sacrifice. That Churches should neither be diminished, nor increased without the consent of the Metropolitan. He forbade the timber, Tiles, The Religion of Pope Higinius by English Protestant's testimony in Articles n●w questioned by them. and other matter of Churches, to be converted to profane uses. He appointed that in Baptism a Godfather, or Godmother should be had. And that the Metropolitan should not convict or condemn any man without the consent of the Bishops of his Province: and if he did otherwise he pronounced the sentence to be void: Templa dedicare cum solemni ceremonia & Sacrificio iussit. Item Templa nec minuenda, nec augenda esse, sine Metropolitani consensu. Trabes, tegulas, aliamue templorum materiam in prophanos usus vertere vetuit. Vnum ut vocant, Compatrem, vel virum, vel faeminam in Baptismo adhiberi voluit. Ne Metropolitanis aliquem vel reum ageret, vel damnaret, sine suae Provinciae Episcoporum suffragio: quod si fecerit secus latam sententiam irritam pronuntiavit. Clerum in ordinem redegit, & gradus distribuit: he brought the Clergy into order, and distributed degrees. Thus we are acquainted by these Protestants, what the life and doctrine was of these Popes: and cannot doubt but they which were so holy men by these witnesses, and taught and professed the true Religion and suffered Martyrdom for professing and teaching thereof, were fare from professing or teaching error, otherwise they could not have been good Pastors and work men in the harvest of our Lord, and faithful witnesses of jesus Christ, but the contrary. 3. What was the increase of Christ's Church and Servants hear in Britain The great increase of Christians, in Britain in the time of these Popes. in their time, we may easily conjecture by that which hath been said before of so many learned men converted hear to the faith in the very later end of their immediate Predecessor, which in all judgements must needs be much more verified of the days of these Popes: for the chief learned men and of their principal School for learning, being thus converted to Christ, & as we have been told before, became Preachers of the Gospel hear in Britain, Will. Harris. sup. in Descri. of Brit. we cannot but assuer ourselves of great and plentiful fruit of their labours, being manifest by the general Conversion of the whole Kingdom, all Degrees, and Estates, now at hand, a great disposion thereof was made, and diverse of the Druids, Nobles, and others were now converted, or else the general Conversion of all with so great a change in all persons, and places hear, as our Histories mention, and will hereafter appear, could not have so soon ensued: And this was made so evident then, that one of these holy Pope Higinius careful of the general Conversion of Britain, and manner thereof. Pope's Higinius or Eugenius as some call him, began to take order how to settle and perfect our general Conversion at hand. Which John Harding in his ancient Chronicle doth manifestly declare, though not citing his Authors, when recounting how the Archflaming Seats, were turned to Archbishopriks', and those of Flamens 28. in number, into so many bishoprics, he presently thus addeth: all these works Eugeny confirmed. Then if Pope Eugenius or Harding. Chron. f. 43. c. 51. Higinius confirmed and allowed these affairs, and proceed, we must needs yield, they were in a great forwardness in this his time. No man can reasonably say, that the name Eugeny is mistaken for Eleutherius, for there is no proportion between those two names, for any Author, Scribe, or Printer to commit so great an error, especially no man correcting it, as an escape in writing, and to assure us hereof, the same Author maketh mention in Hard. supr. the same Page both of Eleutherius, calling him by our English phrase Eleuthery, and Higinius by the same manner of our languadge naming him, as before Eugeny which confirmed these things. And it is no marvel, or any singular thing, but usual and the ordinary common course for Popes to give such order before hand, how things shall be settled, when there is such hope of happy proceed, and Apostolic men taking the charge in hand, as hear it was at this time, if God shall so cooperate with their labours, and to proceed otherwise, is to work without warrant and Authority. So S. Paul writeth to S. Titus, that he had left him in Crete to constitute Bishops or Priests in every City; yet it would be great and unwarranted boldness to say, that S. Titus profited there so much in his time, to make and ordain so many Priests or Epist. Pauli ad Tit. cap. 1. Bishops there, for we are told by Homer, & Strabo living about S. Paul's time, and others that there were an hundred Cities in Crete, and there upon it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the I'll of an hundred Cities in Homer's time: Poeta aetate sua Cretam Strabo Geograp. l. 10. p. 338. Homet. Odyff. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; id est centum urbibus instructam esse inquit. So when S. Peter sent any Apostolic man, or men, into any Nation, he gave him direction and warrant where to constitute Bishops, so did the other Apostles, so did the Popes of Rome in this last Age in the Conversion of America, & other Countries; and for this our Britain, I have proved before that S. Anacletus even by the order of the Apostles gave direction, and made a little book setting down therein, where Pirmats and others were to be resident, and this, when there was less hope of our Britan's Conversion, than now, and no such success therein. 4. Thus it was also in the time of S. Augustine when he was sent hither by S. Gregory to the Saxons. He sent him his Archiepispopall Pall to be Archbishop of London, yet he seated himself after by warrant at Canterbury, and gave him power to send an Archbishop to York, if that Country should receive Greg. Epist. ad August. Bed. Eccles. Hist. Gent. Angl. l. 1. c. 29. the Christian faith, and he would send him an Archiepispopall Pall, and that See should have Bishops under it, and be a Metropolitan See: Ad Eboracum vero civitatem te volumus Episcopum mittere quem ipse iudicaveris ordinare: ita du ntaxat, ut si eadem civitas cum finitimis locis verbum Dei receperit ipse quoque duodecim Episcopos ordinet, & Metropolitanis honore perfruatur. Quia ei quoque, si vita comes fuerit, Pallium tribuere, Domino favente, disponimus. And yet it is certain, that S. Augustine in his time never sent Archbishop to York, neither did he make above two Bishops in his own Province, S. Mellitus at London, and S. justus at Rochester. Neither did S. Gregory live to send a Pall to any Archbishop of Yòrke, or see any there. Neither ever had that See since the Saxons time twelve, or half twelve Bishops under it. Neither did S. Augustine who received this warrant for all the Saxons, prevailed so fare, nor all that came with him, or after him from Rome to convert half the English Nation, but fare the greater part of them was converted by holy Bishops, Priests, & Religious men, which were of our ancient Hierarchiall British succession, and order hear. And although I do not find it expressly affirmed in any Antiquary but Harding that S. Higinius now Pope did so particularly, give assistance and direction in this business of our Britain's Conversion, yet many very ancient and renowned Writers give such testimony herein, that we must needs grant that to be most true, which Harding affirmeth, and that after coming Scribes and Copiers of their Histories have done the Authors wrong by their negligence or ignorance in writing one man for another, Eleutherius for Higinius. For among others S. Bede, as he is extant, saith that King Lucius of Britain did write to the Pope of Rome in the year Bed. Eccl. Hist. l. 1. c. 4. of the Incarnation of our Lord 156. anno ab Incarnatione Domini centesimo quinquagesima sexto, that by his order or command he might be a Christian. Obsecrans ut per eius mandatum Christianus efficeretur. The Manuscript Antiquities of the Church of Landaffe, more ancient in probable judgement then S. Bede, Antiq. M. S. Eccles. Landaffen. Galfr. Monum. Hist. Reg. Brit. l. 5. c. 1. Hist. Brut. Stowe Hist. in Lucius. Caius Anti. Cantabr. l. 1. p. 107. M. S. ant. and written by a Briton, which should not be ignorant in that the greatest business of his Country, giveth the same testimony of the same year, anno ab Incarnatione Domini 156. The ancient Author of the British History, also a Briton, maketh King Lucius a Christian in, and before this year 156. in direct terms. So testifieth the old History called Brutus, ancient Records belonging to the Guildehall in London, the Antiquities of S. Edward's Lawe●▪ Goceline in the life of S. Augustine, so writeth Nauclerus, and diverse ancient Manuscript Antiquities which I have seen. Therefore to save so many ancient, and worthy Authors, and their Scribes from a double error both of the time, and name of the Pope, to whom King Lucius did now write, we must needs lay this single tax upon such, as have Transcribed their Histories, that they did mistake the name of the Pope, writing Eleutherius for Higinius. And this they were more easily drawn unto, because they found, that Pope Eleutherius was a great Agent in the general Conversion of this Nation, which was long after this time, and their Scribes are more excusable in this point. And this by their leave we must say, or else both wander from the proved truth of this History, and lay a double imputation of mistaking upon these Authors or their Transcribers. For it is evident by all Antiquities that S. Eleutherius was not Pope many years after this time, which they must contradict, if they will maintain their mistaking. And where they say, that King Lucius wrote to the Pope of Rome in this year, they must recall that, and say he wrote then to no Pope, for Eleutherius was not Pope until long after. King Lucius either actually converted, or consented to be a Christian in the time of Pope Higinius. 5. Therefore to give every one his due, I may not deprive S. Higinius Pope of this honour, nor this Nation of the true Title of so great a benefit and blessing by him, and yet when I come to his time, place, and happy proceed with this kingdom in such affairs, I shall render unto him his most worthily deserved glory. For it is manifest in holy Histories that whatsoever was written to the Pope of Rome in the year of Christ 156. must needs be written to S. Higinius, who then two years before, and two years after, until the 11. day of january 158. when he was martyred was Pope of Rome, Euseb. l. 4. c. 10. & in chronic. Martyrol. Rom. 11. janua, Ado, & alij eod. die Baron. Tom. 2. Annal. Sever. Binnius To. 1. Conc. in Higin. Damas'. Pontif. in Pio. Aniceto & Sotere. Baron. Sever. Binnius. Rob. Barn. joa. Bal. in eisdem Marian. Scot Mart: Pol. & alij. Ethel verdus chron. l. 1. an. 156. and no other, true or pretended. And between him and S. Eleutherius were three Popes, S. Pius, S. Anicetus and S. Soter, Which held the Papacy above twenty years, S. Eleutherius first possessing that Apostolic dignity in the year 179. which was 24. years after the time an. 156. when King Lucius by so many Authors wrote to the Pope to be a Christian. And this is more confirmed by the Testimony of our Countryman Ethelwerdus, who testifieth that the Pope of Rome which was in the year of Christ 156. which was S. Higinius sent letters to King Lucius, and a Legate to him also, to the same purpose exhorting him to be a Christian, to which he consented, and after performed accordingly. In sexto quinquagesimo anno beatissimus Christi famulus per Nuntium & literas Lucium adijt Insulae Regem, admonens eum de fide, & baptismo Catholico, qui tum Britanniae Regni potestatem pollebat: qui etiam concessit verifimili ratione Christianum se esse futurum, quod & perfecit. Which confirmeth that which Harding hath before delivered, that Pope Higinius did confirm the spiritual labours and proceed in Britain in this time; for hear is proved that the Pope then, which could be no other, but this holy Saint, did both write his letters, and send his Legate hither to such intent, & persuade the King to Christian Religion. And we are assured that in this time both King Lucius sent to the Pope of Rome, to have Apostolic men sent hither to preach the faith of Christ to his subjects hear, and the Pope both by letters and Legate solicited King Lucius to receive the Catholic faith and Baptism, and he so did: quod & perfecit; but whether he was actually baptised at this time, or only promised it now, and performed it after, I am not hear to determine: only I add that the very Authors themselves Matth. Westm. anno gratiae 185. 186. 596. as namely Matthew of Westminster that teach the general Conversion to have been long after this, yet confess the Britan's received the faith at this time: in part Britonum fides Christi anno Dominicae Incarnationis 158. habita, nunquaminter eos defecit. THE VI CHAPTER. WHEREIN IS ENTREATED WHAT LEARned and Apostolic men they were which preached in this time in Britain, and converted King Lucius, and very many of his people. Such were S. Timothy, S. Marcellus, Mansuetus, Theanus with others. 1. HITHERTO we have heard of the happy proceed hear in planting the faith of Christ, & the letters & Legate of the Pope, and persuasion of the holy Christian Clergy hear, which had taken so good effect, that the King himself was either in act, or by promise, and desire a Christian; it would make much to the honour of the Instruments of so holy a work, if we could find out the name, but of any one of them, which then persuaded, and converted this first Christian King of the world, in public profession, and manner, to be a Christian. The ancient Charter which the Antiquities of Cambridge ascribe to King Arthur, doth give this honour, or a great part thereof to the learned King Lucius persuaded to be a Christian by British Christians of Cambridge. Scholars of Cambridge, which being converted to the faith of Christ, and diverse of them now become Clergy men, and Preachers, moved King Lucius by their preaching to be a Christian: gloriosus Rex Britamniae Lucius Christianitatem amplectens praedicatione Doctorun Cantabrigiae. Which is more confirmed by the Chart. Regis Arth. 7. April. an. 531. Bull. Honotij 1. Academ Cantab. concess. 20. die Febr. an. D. 624. Caius Antiquit. Accadem. Cantabr. li. 1. p. 75. 76. 77. Chart. Reg. Arthuri. supr. apud Caium supr. p. 69. 70. ancient Bull of Pope Honorius the first of that name, to confirm the Privileges of Cambridge University, a thousand years since, & other testimonies there are, which say that both King Lucius did confer and confirm by his public Charter great Privileges and Immunities to that School, and Pope Eleutherius likewise, which he did not for any thing we find in Histories, to any other School or University in the world, nor any of his holy Successors many years after. The chiefest motive of these exemptions and Prerogatives to that place we cannot interpret in any better sense, than that King Lucius had received much spiritual benefit from thence, which he requited with temporal honour, and dignity; and the holy Pope Eleutherius bestowed that singular grace, and favour to that School, for the holy labours, and fruitful effects it had wrought in the Church of Christ, by their Conversion and Preaching, moving King Lucius, and so many men of sundry degrees in Britain, to forsake superstitious Idolatry: And embrace the Christian faith and Religion. Will. Harrison descript. of Brit. supr. 2. A Protestant Antiquary before seemeth to leave it as probable, that one of these Cambridge men was Archbishop of York, and by some called Taurinus; an other supposeth Eluanus and Medwinus which were employed by King Lucius was not converted by S. Taurinus. King Lucius in this holy business, and by diverse writers were Instruments both of his Conversion and Baptism, were Scholars of Cambridge. Fuisse Eluanum & Medwinum Cantabrig●●nsis studij Alumnos conijcio. But the opinion of Io. Caius Antiq. Cantabr. Acad. l. 1. p. 99 S. Taurinus to have been Archbishop of York in Britain, is before found too feeble a ground to build upon. And certain it is by approved witnesses, King Lucius not converted by Eluanus or Meduninus. that Eluanus and Medwinus were but Catechumen in Christian Religion, when they were sent by King Lucius to Rome, and they were there perfectly instructed in the faith and continued there so long, that being become learned in Christian Religion, after they had been baptised, and taken inferior Orders, not suddenly performed, Eluanus was consecrated a Bishop, and the other Medwinus made Priest, were sent back again to preach in Britain. Consilio Senioris Romae placuit, ●osdem Legatos baptizari, & Catholica fide suscepta ordinari Eluanum in Episcopum, Meduninum autem in Doctorem. Antiquit. Eccles. Landaffe●. Thus have the ancient Antiquities of the Church of Landaffe, and others. Therefore I do not see, how it is probable, that these men being but Catechumen should preach that faith to King Lucius before their going to Rome, they themselves having not yet embraced it: And, much less dare I so boldly affirm, as a Protestant Bishop and Antiquary doth, perhaps more for his hate to Rome then love of truth, and by good warrant, that Eluanus and Medwinus had often inculcated the faith of Christ to King Lucius. Qui eandem ipsi fidem saepius inculcassent. But to excuse this man, he holdeth before, that they Bal. l. de Scriptor. Brita. centur. 1. in Eluan. & Medwino. were both baptised by Apostolic men hear in Britain, were & become Priests to preach and Minister the Sacraments, and were recompted among the most renowned hear for those offices, before they were sent to Rome. Eluanus & Medwinus Britannorum Doctores & in Britannia nati imbibitis primum Ethnicorum litteris, scientiam habebant cum eloquentia non infaeliciter coniunctam. Per Apostolicos viros tandem in Christo renati, adeo Scripturis sacris operam dederunt, ut in dispensandis Dei Ministerijs, inter primos haberentur. Per eos igitur, ut per illos, qui candem ipsi fidem saepius inculcassent, litteris suis Rex Lucius, ad Eleutherium Pontificem egit, ut apud Romanos Christianorum adscriberetur numero. If he had proved this by any allowed Authority, we might have hearkened unto him, but citing none for any thing here affirmed, but John Capgrave, joanne Capgravio teste, for King Lucius sending Eluanus and Medwinus to Rome, which no man denieth, I dare not second him in the rest, which he findeth no warrant to affirm. Yet do I not deny having proved so much before, that as this man teacheth, there were Apostolici viri, diverse Apostolic men, then in Britain persuading King Lucius and his subjects to the Religion of Christ. Such I seek in particular, and not Catechumen; and yet more than probable it is that neither Eluanus nor Medwinus was either Christian or Catechumen at this time, nor diverse years after, or else we must make them to have stayed at Rome above twenty year's for their better Instruction, Baptism and Consecration: For I have proved before, that there was so long time, even from the death of this present Pope Higinius of whose days we now entreat, and the beginning of the Papacy of S. Eleutherius, to whom as Pope Eluanus and Medwinus were sent by King Lucius. So that finding no warrant, to allow them Priests, or Preachers as yet, I must reserve them to King Lucius converted to the faith with many of his Subjects, Nobles and others by S. Timothy and Marcellus, Britan's. their true time and place, where I shall give them their worthily due and deserved honour. 3. But we find some Apostolic men in this very time, to have preached the faith in Britain to King Lucius himself, as well as to his subjects, and these to have been of this Nation, though by warrant and Authority from the Apostolic See of Rome. Among these, two are chiefly commended unto us, in this business S. Timothy, and S. Marcellus, or Marcellinus. And to begin with S. Timothy, we find, that he prevay led so fare with King Lucius, that by his learning our King was induced to the Religion of Christ. S. Lucius Britanniae Rex S. Timothei erudition ad Religionem Christi inductus est. Petrus M●●ss●us in Catal. Archiepisc. Trever. in S. Marcello alias Marcellino. Henric. Pantal. de vir. Illustrib. Germ. part. 1. p. 116. Io. Naucler. vol. 2. general. pag. 565. Io. Caius l. 1. Antiq. Cant. Academ. Legenda S. Timothei. Petrus de Natalib. l. 1. c. 24. Harris. Theat. l. 1. And to make this an opinion both of Catholics and Protestants, Henricus Pantaleon writeth, that King Lucius of Britain was the Disciple of S. Timothy. S. Lucius ex Regio Britannorum sanguine Timothei Discipulus: And citeth the Magdeburgian Protestants, Stumphius, and the Annals of Cur in Germany. And Nauclerus with others writeth plainly, that one S. Timothy came into Britain, and Lucius King of Britain, and his kingdom of Britain did receive the faith of Christ from him: Lucium Britanniae Regem, cum tota Britannia à Timotheo Apostolo qui in Britanniam venerat fidem recepisse. Where we see this matter constantly affirmed both by Catholic and Protestant Antiquaries. that King Lucius did receive the faith from one S. Timothy, and he was so renowned, that he is styled an Apostle, at the least to King Lucius and the British Nation. And that we might the better come to notice, what S. Timothy this was, that so deserved of this kingdom, they do almost Individuate him, when they agree, it was one S. Timothy Disciple to S. Paul the Apostle. Of this name, which can in any probable sense be termed S. Paul's Disciples, we find but two remembered in Histories, S. Timothy Bishop of Ephesus, to whom S. Paul wrote two Epistles part of holy Scripture, and S. Timothy son of our noble Countrywoman S. Claudia honoured in holy Scripture S. Pius Papa 1. Epist. ad justum Viennens. Epi●c. Tom. 1. Biblioth. Sanct. by S. Paul's pen, who as S. Pius Pope of Rome writeth was ab Apostolis educatus, brought up by S. Peter and Paul, and so might justly be termed Disciple to either of them, and very probably took his name from the other S. Timothy, familiarly acquainted in his parent's house as appeareth in the same Epistle; where it is also manifest, that this young S. Timothy and his holy Parents were of the most faithful Disciples which S. Paul then had, as they were also to S. Peter, and his next following Successors: for when almost all had forsaken him in his imprisonment before his death, these remained constant and ministering unto him. And although S. Timothy was then 2. Tim. 4. very young, yet now being come to be of ancient years, was an holy Priest, had performed the exhortation of Christ to perfection, to give all to the poor and follow him, for he had given over his Patrimony, leaving his house at Rome called of his name Timothinae, Timothy's house, and preached the Gospel. And being by his Mother a Briton, remembered by the example and writing of S. Paul to have an especial care of this his Cou●●●y, and to manifest his true love to it, to win it to Christ, as he had before performed the same, to the Natives thereof which were at Rome. So that if these Historians which testify King Lucius was converted, or persuaded to the faith of Christ by S. Timothy, and said no more, that he was S. Paul's Disciple, or given any other note or distinction to know what Timothy it was, which undertoocke so great labours, and had so happy success in this kingdom, we must needs, (expressing it with great joy) conclude, it was S. Timothy Son of our renowned British Lady Claudia, which shown so great love and atcheived so worthy things in his and our Country Britain. And to leave it without question, it could be no other. 4. The other S. Timothy Bishop of Ephesus was martyred, and buried there in the time of Domitian, and many years by all accounts before King Lucius was borne. And S. Onesimus mentioned by S. Paul was his Successor, Vi●. S. Timothei Ephes. in Breu. die 24. januar. Martyrol. Rom. eod▪ die Bed. Ado. & Lipp. Ignat. Epist. ad Ephes. & Epist. ad Antioch. Nicep. l. 3. c. H. Magdeb. cent. 2. Breviar. Rom. die 22. August. Martyrol. Rom. 23. Aug. Bed. Vsuard. & alij Martyrol. Rom. 3. Maij. & Menol. Martyrol. Rom. Bed. Vsuard. 21. Maij. Petr. Catal. l. 5. c. 28. Martyr. Ro. Bed. & Vsuard. 23. Aug. Greg. Tur. l. de glor. Mart. c. 54. Martyrol. Rom. & alij 19 Decembr. Martyrol. Rom. & Menol. 10. junij. 2. Tim. 4. S. Pius Pap. 1. Ep. ad justum Vienn. Epist. sup. & apud Baron. To. 2. Annal. an. 166. and Bishop there in S. Ignatius days, as he himself witnesseth, both which were also martyred 50. years before this time I now entreat of, by all witnesses, Catholics, and Protestants. There have been diverse other holy Saints of that name, but none of that time, and Episcopal or Priestly Function, to whom we can possibly ascribe this honour. S. Timothy of Antioch preached at Rome, but long after this, in the time of Pope Melchiades, martyred there. There was an other martyred in Macedonia, but no Priest, nor about this time. An other martyred at Thebais, but a married man Husband to S. Maura martyred with him in the time of the Arrians. An other of that name was martyred in Mauritania, with Polius and Eutichius Deacons, he himself also only a Deacon. An other in Rheims in France with S. Apollinaris, but not noted to have been any Clergy man. An other a Deacon only in Mauritania. An other with Tecla and Agapius, but no Priest, and in the time of Diocletian now unborn, as also S. Timotheus Bishop of Prusiadis, in the time of julian the Apostata in Bithynia. I can find no more of that name, for holy Saints, neither any either probability, or possibility, that any of them converted, or ever persuaded King Lucius to be a Christian. 5. Therefore I leave it as due to our glorious Countryman S. Tymothie, son of S. Claudia, and brother to S. Novatus, S. Pudentiana and S. Praxedes: sufficiently insinuated by S. Paul himself when he so honourably enroled his Parents for such his most beloved in holy Scriptures, when that holy Pope which ordinarily lived in his house, dedicated it for a Church, was present in Rome to see his happy death by Martyrdom, and next succeeded S. Higinius, of whose Papacy we now write, doth expressly witness, that he was brought up, by two most glorious Apostles S. Peter and S. Paul, and was, their Disciple. Sanctus Timotheus, qui ab Apostolis educatis, Presbyter usque ad nos pervenit. Great honour it was for the first Christian King of Britain, the first Christian kingdom of the world, to be instructed in the faith by so noble and renowned Apostle of his own Nation, with the assistance and concurrence of the Pope himself S. Pius as he testifieth, when he saith concerning S. Timothy and S. Mark that was Martyred with him, that he dispensed the word of faith with them: cum quibus simul verbum fidei partiti sumus. What were the Impediments in temporal respects, which hindered King Lucius from public Profession of Christian Religion, wherein he was thus instructed, until, or near the Papacy of S. Eleutherius, I shall declare hereafter, and speak more of S. Tymotheus our Countryman and Apostle, as also of S. Novatus his blessed brother, and the holy virgins his Sisters S. Pudentiana, and S. Praxedes. Only I say now of him, that he was a most worthy man to be Legate to the Pope of Rome, of whom Ethelwerdus hath told us before which in the year of grace 156. sent a Legate hither with letters to King Lucius exhorting him to the Christian Religion: Beatissimus Christi famulus per Nuntium & literas Lucium adijt Insulae Regem, ammonens eum de fide & Baptismo Catholico; which he so honourably performed. Yet in giving this so great deserved honour to S. Tymothie, I do not exclude others from their due praise & glory for their labours in this business, but as I have proved before, so hear I acknowledge again in our Protestant Historians words: Even from the days of joseph of Arimathia, and his fellows, or what other godly men first taught the Holinshed Hist. of Engl. l. 4. c. 19 Britan's the Gospel of our Saviour, there remained among the same Britan's some Christians, which ceased not to teach, and preach the word of God most sincerely unto them: But yet no King amongst them openly professed that Religion, till Lucius. S. Marcellus a Briton converted King Lucius. 6. Among these was S. Marcellus, or Marcellinus, afterward Bishop of Tungers; and then Archbishop of Trevers, where he ended his days with Martyrdom for the truth of Christ about the year 180. as diverse write, and Petr. Merssaeus Catal. Episcop. Tungren. & Archiep. Trever. in S. Marcell. Engl. Martyr. 4. Sept. Anton. Democh. l. 2. Missae contra Caluin. Guliel. Eisengr. cent. 2. Part. 4. yet was Bishop of Tungers 29. years, before he was translated to Trevers, where he was Archbishop some time. Therefore seeing we read that he preached hear in Britain his Country, and to King Lucius aswell before his going into those foreign parts, as after, he must needs have preached hear, in, or before the 150. year, and so might well be one of those Cambridge Doctors before remembered. The Annals of the Arcbishops of Trevers say of this man, that Lucius King of Britain, now England, was Baptised by his preaching: huius praedicatione Rex Angliae, id est Lucius, Baptizatus est. The History of Tungers speaketh more plainly, that this S. Marcellus did by his preaching convert Lucius' Prince of Britain with all his Nation to Christ. S. Catal. Archiep. Treu. in S. Marcello al. Marcel. lino. Marcellus Lucium Britanniae Principem cum tota gente, sua praedicatione ad Christum convertit. And the same Catalogue of Trevers saith, that King Lucius was made a Christian, and Baptised by this our renowned Countryman S. Marcellus. S. Lucius Britanniae Rex factus Christianus, atque ab hoc Marcello Petr. Merssaeus Catal. Episcop. Tungren. in S. Marcello. Trevirorum Doctore Baptizatus. And to give us notice, that S. Marcellus must needs perform these holy offices hear, at, or about this time, the same Annals of Trevers in his next and immediate Successor S. Metropolus, saying that he was Archbishop there in the second year of Marcus Aurelius Antoninus: Catal. Trever. Arch. supr. Metropolus caepit tempore M. Aurelij Antonini anno secundo: Marcus Aurelius Antoninus beginning his Empire by accounts, between the years of Christ 158. and 163. though S. Metropolus did presently succeed to S. Marcellus Matth. Westm. an. 159. Marian. Scot an. 163. Bar. Tom. 2. Annal. an. eod. in the Archbishops See of Trevers, & S. Marcellus left that great charge to come hither, to return thither again, and be Martyred before the second year of Marcus Aurelius, King Lucius must needs be a Baptised Christian before the 165. year of Christ, long before Pope Eleutherius Papacy. And if we follow the Annals of Tungers, telling us that when he was Bishop there, King Lucius a Christian Baptised by S. Marcellus a Britain long before the Papacy of S. Eleutherius assisting S. Timothy long before he came to Trevers, he performed this holy office in Britain, we are enforced to say, that he stayed hear very short time, which will not serve to convert a King and Country: Lucium cum tota gente convertit. And presently posted bake with as great celerity to Trevers, and without stay or ceremony was admitted Archbishop, and as presently, was Martyred, very unprobable things; or else we most say he preached hear at the same time, S. Tymotheus did, and assisted in the conversion of King Lucius, which the Annals Catal. Archiep. Trever. supr. of Trevers themselves sufficiently prove, when they say, that S. Marcellus after his rerturne from the Conversion of King Lucius, Sancte & prudentissime praefuit; he ruled the archiepiscopal See there, holily, and most prudently. Catal. Archiepis. T●euer. in S. Mansueto. Which to be truly, and so certainly affirmed, of the government of so great and large a Province as Trevers than was, and still is, requireth no short experience, and space of time. 7. I may reckon in this number, our first Priest and Bishop I find of this Nation S. Mansuetus, consecrated by S. Peter the Apostle first Bishop of Tullum in Lorraine and after Archbishop of Trevers, before S. Marcellus, often coming into Britain, as I have proved before, living very long even to S. Eleutherius time, as many than did, and among others, S. Maternus his Predecessor Disciple also of S. Peter governed the Sees of Trevers, Cullen, and Catal. Archiep. Trever. in S. Materno. Tungers until the year 133. and so may not be deprived of all the glory of the Conversion of King Lucius and his people. The like I may probably affirm, of S. Thean, after Archbishop of London, S. Samson, or Theodosius, or S. Mansuetus, Thean, Samson and others probably preached here in this time. both, Archbishops after at York, and others. For if S. Eluan, one of King Lucius his Ambassadors to Rome about the Conversion of Britain, and there consecrated Bishop by the Pope did give place to Saint Thean to be Archbishop of London before him, and he was his Successor, we must needs conceive that S. Thean had been long time Bishop before, as many others hear were, otherwise Saint Eluan in so great honour for his ambassage and consecration at Rome, and that praise is given him in Histories, for his virtue and learning, would before the death of S. Thean in the Vacancy of 3. Archbishoprics and 28. Bishops Sees then in Britain have had a great honour before that time: and his Companion S. Medwinus so prime and excellent a man should have returned a Bishop from Rome, and not only a Doctor, but that there were many worthy and learned Bishops hear then in Britain deserving, or actually having that Prerogative before him. And were or could so many Archflamen & Flamens be converted in the general Conversion, and embraced Christian Religion, if none of them had resigned their places before? Or who can imagine, that King Lucius entered into such a Dispute of Learning without consultation with his learned Flamens, and Archflamen, which then ruled not only in spiritual but temporal affairs? Or how could he, and his temporal Nobles be converted, except the others were first convicted to be in error? How can it with credibility be conceived, that so many of those chief Gentile Priests should willingly relinquish their professions, and most of them be made and consecrated Christian Priests and Bishops by the common opinion, except many of them had professed Christianity before? New Conuerties might not by the law of Christ be admitted to that charge and dignity in his Church. 8. And of this opinion are, or aught to be, our Cambridge Antiquaries, in express terms testifiing, that King Lucius sent Eluanus and Medwinus Io. Caius histor. Cantabrig. p. 22. to Rome about his Conversion in the year of Christ 156. and it was in the year 178. before they returned hither again to exercise their Priestly function, which they had received at Rome, id egit anno Domini 156. & regni sui 18. King Lucius sent these Ambassadors to Rome in the 156. year of Christ and 18. of his Reign. Regem Baptizarunt anno Domini 178. and either they or Damianus and Fugatianus Baptised the King, and his Subjects in the year of our Lord 178. which was 22. years after the first sending of Eluanus, and Medwinus to Rome, by these men. The old Manuscript of the life of S. Helen our country Manuscr. Antiq. de Vita S. Helenae. Capgrau. in Catal. in eadem. woman, and holy Empress, with Capgrave and others follwing it, testify the same, when they say, that King Lucius soon after his Father's death being but young in years, in invenili aetate, did send Epistles to the Pope of Rome humbly entreating to be made a Christian by his direction. Lucius ex Patre Coillo optimae indolis puer in Inuenili aetate senilem animo canitiem moribus praeferebat. Qui cum defuncto Patre Regni diademate insignitus fuisset, exitum suum praeferri volens principio, à Spiritu Sancto edoctus Epistolas Papae humiliter direxit, petens ut ab eo fidem Christianam recipere mereretur. The like hath the Author of the British History, Galfrid. Monum. Hist. Reg. Brit. l. 4. c. 19 Pontic. Virun. l. 4. Brit. Hist. and Virunnius, who seemeth to allege Gildas in the same sense, when he saith he writeth, many things in many places of King Lucius: de quo Gildas multa tradit multis in locis. And although it is now in the Copies of these Authors, or most of them, that this message was sent to Eleutherius, it cannot be but that name is in them mistaken, Eleutherius being neither Pope, nor probably Priest when by these Authors, these men and message was sent to Rome by King Lucius a young man and newly crowned: for Matthew of Matth. Westm. an. gratiae 124. Manuscrip. Antiquit. in the Church of S. Peter in Cornhill in London Matth. Westm. supr. & an. 201. Westminster, the Antiquity in S. Peter's Church in Cornhill in London, with others witness, that Lucius was crowned King in the year of Christ 124. The year of our Lord God (saith the Antiquity of S. Peter's Church) 124. Lucius was crowned King, and the years of his Reign were 77. years. To which the Monk of Westminster justly agreeth, crowning him King in the year 124. Anno gratiae 124. Lucius Regni diademate insignitus est; And recording his death in the year 201. Anno gratiae 201. Inclitus Britannorum Rex Lucius ab hac vita migravit ad Christum. This Monk is styled by our Protestant Antiquaries, to be most exquisite in the true Supputation of years: Matthaeus Florigerus quantum Io. Bal. l. de script. Britan. centur. 3. in Matth. Floriger. ad Historiam, in recta annorum supputatione singularis. And of all writers of such matters, we may lawfully judge, that the ancient Author, or Authors of the Manuscript preserved in that Church dedicated to S. Peter, to testify to all Posterity, how that Church was founded by King Lucius, and was the first archiepiscopal See or Church in Britain, as is contained in that Antiquity, was most diligent, and industrious in searching out the truth of such things, so publicly to be received. Such likely were the reasons which moved the Cambridge Antiquary, to affirm so resolutely as he hath done, that King Lucius sent Eluanus and Medwinus to Rome about his, and this Country's Conversion, so long before the days of the Papacy of Eleutherius, and they returned hither again in his time, to help to effect that holy work. And I hope such an University as Cambridge would still be accounted, and in Catholic times hath been, would not without great warrant from their own, or some other Antiquities, which they remember not in particular, suffer it to be published, and printed as the general saying and testimony of their whole University; That King Lucius when the question of Religion was in hand, came purposely to Cambridge about it, and there being resolved by the holy learned Christians, which were students in Cambridge, that the Religion which they professed was true, he sent Eluanus & Medwinus to the Pope of Rome in the 156. year of Christ, and the 18. of his own Reign, for the receiving of Christian Religion in Britain: Cantabrigiam Lucius, pius & moderatus Princeps clementissimusque Hist. Cantabrig. Accadem. Auth. joanne Caio. ex aedibus Io. Daij. An. Dom. 1574. pag. 22. Britannorum Rex venit. Cui cum ex Sanctorum virorum, qui Christum professi sunt, & Cantebrigiae studebant, praedicatione persuasum est, non fuisse vana quae de Deo, deque Trinitate diwlgata sunt, fidei Christianae cupidus, à Pontifice Romano, ut ad Christi fidem reciperetur per Legatos Eluanum & Medwinum petijt: id egit Anno Domini 156. & regni sui 18. THE VII. CHAPTER. DECLARING MANY HUMAN LETS and Impediments, hindering King Lucius, and his Noble Britan's some years from publicly professing Christian Religion, which secretly they embraced: and the occasions of diverse mistake either of Historians, or their Scribes, in the Date, Times, and Titles of letters written about the Conversion of Britain to the faith of Christ. 1. WHEN the Estate of Ecclesiastical affairs in Britain had taken so happy proceed, and effect, that both our King hear and many principal men were thus converted to the faith of Christ, from their former errors, and superstitions, and so great hope, and forwardness there was, to have that faith publicly professed, which they divers humane fears and Impediments now chancing, and hindering King Lucius from open profession of Christian Religion in Britain. privately embraced, and acknowledged for the only truth: many worldly temptations and oppositions did presently arise, to hinder these new and untrayned Soldiers of Christ, to make so bold and open Profession of their holy Religion, as many holy Martyrs at that time, and they themselves not long after did, and the glory of that required. For as we may probably with many Antiquities affirm, that the favourable Edicts of diverse Emperors, and among them Antonius surnamed Pius yet reigning had some what encouraged them in temporal respects, actually to be baptised in that Religion, The Martyrdom of the holy Pope's S. Telesphorus, and S. Higinius. which their internal understanding, and judgement was by many invincible motives, and Arguments convinced before to be only true: So now by like contrary worldly events, and lets, they were for some time more slow and Antoninus Pius Emperor incensed against the Britan's. dull to profess it openly. They did perfectly understand that notwithstanding the pretended and expected favour of the present Emperor, either by his command or permission, two holy Popes (to omit many others in other places) S. Telesphorus, and S. Higinius, procures of their Conversion, cruelly Polydor. Virgil. Vrb. Anglic. Hist. l. 2. pag. 42. julius. Capitol. in Antonin. Nichol. Vignier Biblioth. Histor. and An. 143. were put to death for that Religion, even in Rome itself under the Emperor's sight, within the space of four years or little more by all accounts. And because present and home dangers do most terrify, they did see, and tasted, that the present Emperor Antoninus was at this time incensed against the Britan's, and had already sent Lollius Vrbicus with forces hither, and he had fought some Battles against the Britan's: As both our own, and the Roman Historians testify. Pius Antoninus id temporis Imperator, Lollium Vrbicum The superstitious education and disposition of Marcus Aur●lius Antoninus adopted Successor in the Empire. Legatum in Britanniam misit, qui factis aliquot praelijs, Insulanos in officio manner coegit. 2. And to maintain, and foster these conceived and engendered humane fears, and Impressions to live and continue longer than Antoninus Pius was like to live, now being old and long time Emperor, when he came first to the Empire by the Adoption of Hadrian, he was commanded or directed by him that Marcus Aurelius Antoninus, whom from his Infancy he had trained up in the Gentiles superstitions, should succeed him in the Empire. jul. Capitolin. in Marco Aurelio Antonino. When he was but 8. years old he was put by Adrian into the College of the Salij most superstitious Priests of Mars, and was made a Priest, a chief Marcus Aurelius Antoninus his Persecution against Christians. Prelate, or Ruler, a Soothsayer, and Master among them: octavo suae aetatis anno ab Adriano in Saliorum Collegium relatus est, & in Saliata functus Sacerdotio, & Praesul & vates, & Magister, & nonnullos inauguravit, & exauguravit, nemine praeeunte, quod ipse carmina didicisset. So that there could be little hope, but this man; so superstitiously brought up, and such a maker, and unmaker of their Sacrificers, and Enchanter, would still continue in the same, and profess himself an enemy to all Impugners of such proceed, such as all christians were, which he performed when he came to be Emperor, raising a general Persecution against Christians; which to omit, but as it concerned this kingdom, and Christians thereof, the holy house of our glorious Countrywoman S. Praxedes in Rome, which until then both in the time of S. Novatus her brother, her holy parents S. Pudens, and S. Claudia Sabinella or Priscilla, and likely as before under her parents also Christian Britan's, had been a safe refuge, and as a Sanctuary for persecuted Christians, was now cruelly ransaked, and 22. holy Christian Martyrs together with the sacred Act. S. Praxed. per S. Pastor. Martyr. Rom. die 26. Maij. Bed. Vsuard. & Ado, eodem die. Petr. Catal. l. 5. c. 58. Baron. Tom. 2. Annal. an. 164. Priest S. Simitrius most barbarously without any trial, question, or judgement presently put to death, of which blessed company, we may not but think diverse of this kingdom to have been. And S. Timothy himself returning from hence to Rome upon the death of his brother, and Sister, S. Novatus, and S. Pudentiana was martyred there, and before the 62. year of Christ, if we will allow of Matthew of Westminster his computation, who saith that S. justus Bishop of Vienna after long exile was martyred that year: Anno gratiae 162. in Gallijs plurimi pro Christo sanguinem gloriosè fuderunt. Inter quos Iustus Viennensis Episcopus, longo tempore exilio maceratus, Martyr efficitur. For S. Pius Pope of Rome in his Epistle to this S. justus, writeth of the Martyrdom Pius 1. Papa Ep. ad justum Vienn. Episc. To. 1. Bibl. Sanct. & Baron. To. 2. Annal. an. 166. of our S. Timothy. And by no account he lived not above 4. years longer, but was Martyred in this time. So by some accounts our glorious Countryman S. Marcellus, so diligent a procurer of the Conversion of King Lucius, as I have declared, was martyred in this Persecution. And to heap up the measure of fears for Christian Britan's, this Emperor did not only thus persecute us abroad, but sent Calphurnius Agricola hither into Britain, with armed Troops to keep the Britan's in subjection, as Roman Pagan jul. Capitolin. in Marco Aurelio Antonin. Polyd. Virgil. Anglic. Hist. l. 2. p. 42. Writers term it, but Britan's may say, in a kind of flavery. 3. These and such were the worldly Temptations which alured King Lucius, and many noble Britan's, to be more timorous, and linger to profess the Christian faith with such constancy openly, as inwardly they firmly believed, and honoured, until the Emperor himself convicted by the written Marcus Aurel. Anton. Emperor miraculously converted to believe in Christ, o● at the least, to be a Protector of Christians. Apologies, and Miracles wrought by Christians, was enforced to yield the honour to Christ, and abstain from Persecution, and many of his noble Pagans embraced Christian Religion. Imperator victoriam suam Christo gaudenter attribuit. And this I take to be the chiefest occasion of the mistake in some Historians, or their Scribes, setting down so many and several times when King Lucius received the faith of Christ, or professed it. Many saying Tertull. Apol. c. 6 Euseb. Eccl. hist. l. 5. cap. 5. Matth. Westm. an. 174. it was in the year of Christ 156. according as I have before related. Others in the year 164. others 165. as William of Malmesbury with others. Henry of Hartford in the year 169: And others in other and later times. All which be true, if we speak of the Religion of Christ which he held, and believed from the very first of these assigned times, but for his, and his Nobles public profession thereof, and the kingdom general receiving it, with building of Churches, placing Christian Bishops and Priests in them, and abandoning the superstitious Rites of the Pagan Gentiles, we must expect a later date, in the time of Pope Eleutherius. And the honour this holy Pope had, long before he was Pope, and the often occasion of King Lucius, and others hear Occasions of so often mistaking the name Pope Eleutherius in letters written to and from Rome by Historians, or their Scribes. writing and sending to Rome about this holy work, might occasion some error in the Titles of letters to Pope Eleutherius, when he was not yet Pope, but in high estimation with the Popes there, as a principal learned and holy Priest of the Church of Rome, as appeareth in the first Epistle of S. Pius Pope to S. justus Bishop of Vienna: wherein he only sendeth him salutations from S. Soter after Pope and S. Eleutherius as the chiefest Priests then in Rome, and so he recommendeth them: salutant te Soter & Eleutherius, digni Pius 1. Epist. 1. ad justum Vienn. Episc. Tom. 1. Biblioth. Sanct. presbyteri. Which Epistle was written, and this honour given to Eleutherius by that holy Pope, almost twenty years before Eleutherius was Pope. And yet he must needs be a renowned man long before that time, and so no marvel if diverse letters were written to him from Britain, and from him hither before his Papacy: especially if we reflect, to consider how probable a thing it is, that he was most resident with our Christian Britan's there and the Popes of that time committed unto him, to have a peculiar care of this Country, which his great credit and familiarity with Pope Pius conversing so much Euseb. Hist. & Chronic. Matth. Westm. an. 157. with our Britan's there, and with such principal men as were sent into these parts, such as S. justus of Vienna, then was, will induce to think: justus Viennensium Episcopus & Lugdunensium Photinus, in Ecclesia Christi clari habentur. And our own Annals do sufficiently witness, that the fame and renown of S. Eleutherius was great hear in Britain before he was chosen Pope: ab Ethelwerd. Chronic. ortu solis usque ad occasum exivit sancta opinio eius. And that this his glory was so great in Britain before he was Pope, those our both ancient and later Historians prove, which say that King Lucius wrote unto him the first year of h●s Consecration, to take Order for the general Conversion of this kingdom: Marian. Scot aetat. 6. in Eleutherio Papa. Harris in Theatro. to. 2. So doth the most authentical and approved Relation of this History testify, that it was in the very beginning of his Papacy that King Lucius sent those letters and solemn ambassage unto him about this Business: Huic initio Pontificatus supplices litterae venerunt à Lucio Britannorum Rege, ut se, ac suos Vita S. Eleutherij in Breu. Rom. 26. die Maij. in Christianorum numerum reciperet. Which plainly proveth, this fame and honour of S. Eleutherius so well known in Britain, did not now begin hear, with his Papacy; but was of fare more ancient continuance, and Antiquity. For the very beginning of any Ruler, or Governor, cannot give him so singular a commendation so soon, especially where his Regiment is so great, and ample, that in so short a time he can hardly take notice of the state of those things which belong unto his charge, much less take so good Order for them all, that his fame and honour should be for that doing, reported in all the world. And King Lucius sending unto him in the first year of his Papacy, and the very beginning thereof initio Pontificatus, could not possibly have notice of his so renowned carriage therein, consult with all his Nobles, Flamens, and Archflamen so dispersed in this so large a kingdom, and have their general consent, for a general Conversion, and send notice of this, by solemn Ambassadors so long a journey, to be there in the beginning of his Papacy, but that this great honour, and fame of S. Eleutherius was renowned hear long before, and this public and general assent to forsake Idolatry and embrace Christian Religion had been formerly concluded, & agreed upon in Britain; and very probably, as our Cambridge Antiquaries have told us before, not only S. Timothy was sent, or returned to Rome about this business, but Eluanus and Medwinus also, as they writ, being but Catechumen to be instructed and consecrated there, towards the performing so great a work in this kingdom. 4. Neither can we with equality of judgement think that among so many Britan's now converted, or so disposed hear, these two only went now from hence thither to such end, and purpose, but although these be the only men remembered in Histories to have been therein employed, as more worthy, or else designed and sent by King Lucius: yet there went many others about this time from Britain thither, the better to enable themselves for a general Conversion of this their Country: and there continued to able themselves with learning and Religion, to be made fit Instruments and workmen in so holy labours, and were therein assisted both by the Popes of these times, (much conversant with our Christian Britan's, and in their houses at Rome) and others the most renowned in the Roman Clergy at that time: Among whom S. Eleutherius, after Pope, and happy Converter of this Nation, was a chief man. And in their opinion (which hold the Title, Cardinal, was given to that holy Priest which was the chief, and most eminent commanding Onuphrius Panuin. l. de Episcop. Titul. & Diacon. Cardinal. Damasus. Et alij in Cleto, eucharist. & Higinio. S. Pastor Epist. ad S. Timotheus. Timoth. Epist. ad Pastorem. To. 1. Biblioth. Sanct. & Tom. 1. Ann. Baron. Pius Ep. ad S. justum Viennen. Priest in every Church, or Titulus in Rome, according to the Institution and ordinance of the holy Pope's S. Cletus, S. Euaristus, and S. Higinius, in whose time we now are) I cannot but probably think, that S. Eleutherius so high in credit, and renown, both with S. Higinius, and Pope Pius, and his brother S. Pastor, (to whose disposing and distribution the first Titles or Churches in Rome, (founded by our Christian Britan's, and still called by their names, S. Pudentiana, and S. Praxedes, and to this day giving the names of honour to the Roman Cardinals so styled) was left,) was an eminent, Cardinal, and chief Priest presently after this time, in one of those our British Churches or Tituli in Rome: which among other bonds, tied him so firmly in love to this Nation, and this Nation to him, that he is so often honoured in Titles of letters, and otherwise by our Antiquaries above other Popes. Some add an other testimony, which if it be true, it greatly maketh, for the especial honour, wherewith our Historians adorn him, thinking that S. Eleutherius came parsonally into Britain, and preached hear. And this is that opinion which M. Fox the Protestant writer, thus remembreth: Timotheus in his story thinketh that Eleutherius came himself: Which wanteth ●oxe Act. and Mon. l. 1. p. 56. not probable Arguments, by that is said before, if they speak of his preaching hear before he was Pope, sent hither with S. Timothy our Countryman, or some others sent by any of those Popes before him. THE VIII. CHAPTER. OE THE HOLY POPE S. PIUS, AND OUR renowned Christian Britan's by their Mother S. Claudia, S. Pudentia, S. Novatus, S. Timotheus and S. Praxedes with their holy families and friends in Rome. 1. S. Higinius having now gloriously ended his course by Martyrdom, S. Pius the first of that name succeeded him in the See Apostolic, by the more received opinion in the year of Christ 158. the 15. day of january, and the 19 year of the Empire of Antoninus Pius, and governed that holy Vita S. Pij Papae 11. julij in B●eu. Ro. Baron. To. 2. Annal. in Pio. Severin. Binn. Tom. 1. Concil. in S. Pio. See until the 11. day of july in the 167. year of Christ, and 5. of Marcus Aurelius Antoninus Emperor, in whose Persecution he then suffered Martyrdom. All which time, and long after King Lucius still reigned in Britain. Concerning this Pope, we are told by our Protestant Censurers of their lives and doctrine, that as he was then called Pius, godly, so he was in act and deed: he wrought many works of true piety in the field of Christ's The piety and Religion of Pope Pius, by Protestant's judgement. Church and obtained the glory of Martyrdom by effusion of his blood under Antoninus Verus: Pius Aquiliensis sub Antonino Vero, multa verae pietatis opera, in agro Christianae Ecclesiae fecesse perhibetur: Martyrij gloriam in sui sanguinis effusione adeptus. Touching the seed of doctrine which this so holy a workman did Io. Bal. l. 1. d● act. Rom. Pontificium in Pio Aquile●en. Rob. Barns l. de Vit. Pontif. Ro. in Pio 1. sow in the field of the Christian Church, they thus inform us: Pascha die Dominica esse celebrandum, per revelationem Hermeti facta statuit. Sacerdotibus negligentius Missae sacra facientibus, paenas statuit, ut si quis per imprudentiam, de sanguine Christi, effunderet in terram, paenitentiam ageret dies 40. si super altar, dies 3. si super linteum substratum calici, 4. dies: si super aliud linteum, dies 9 sanguinem Christi effusum lambere, vel si id fieri non possit, aut radere, aut cluere: & rasum, aut lotum, vel comburi, vel in sacrarium repositum seruari: Thermas Novati templo dedicavit. Sacrilegij reos fecit, qui fundos, aliave bona religioni dicata, in prophanos usus conferunt. Virgins ante annum 25. non esse consecrandas praecepit. Quae ad Religionem spectant, à suae Diaeceseos Synodis audienda esse statuit: salua tamen Pontificia authoritate: he decreed that Easter day should be kept upon the Sunday, according as it ●as revealed to Hermes. He ordained punishments for Priests which should negligently offer the sacrifice of Mass, as if any should by improvidence spill any of the blood of Christ upon the ground, he should do penance 40. days; if upon the Altar, 3. days: if upon the linen cloth which is spread under the chalice 4. days: if upon the other linen 9 days. That they should lick up the blood of Christ that was spilt, or if that could not be done, either pair it, or wash it: and so pared or washed to be burnt, or laid in the Sacrary, and preserved. He dedicated the Bath of Novatus for a Church. He made them guilty of Sacrilege, which converted lands or other goods that were dedicated to Religion, to profane uses. He commanded that virgins should not be consecrated before they were 25. years old. He decreed that matters which belonged to Religion, should be heard by the Synods of their Diocese, ever reserving the Pope's Authority. This is our Protestants Relation of this holy Pope's piety, and doctrine, concerning the whole Church of Christ. In which Narration there is one Act, and practise of his, more peculiar to this kingdom; which is his converting and dedicating the house of S. Novatus, which these men term Thermas Novati, Novatus his Baths some time belonging to him, and adjoining near his house, to be a Church. Of which, and this holy man, Son of our Noble Countrywoman S. Claudia, his Brother S. Timothy of whom I have spoken before and their holy Sisters S. Pudentiana and S. Praxedes, their due time and place now call upon me, to make some more memory of them, which so honourably deserved of this Nation, and the whole Church of Christ, in their days. 2. And because we are better assured, which of them died, then lived, first; I will begin with S. Pudentiana, who as S. Pastor or Hermes which well knew them all, and is supposed to have written their Acts, in his Epistle to S. S. Pastor Epist. ad S. Timotheum fratrem S. Noua●i. Tom. 1. Biblioth. Sanct. & Tom. 2. Annal. Baron. Timothy, as it seemeth by the Tenor thereof in Britain sent to him from Rome by Eusebius a Subdeacon of the Roman Church was the first of them, which happily changed this transitory for immortal life. This holy Virgin by her holy Mother S. Claudia of our British Nation borne in that her happy house in Rome, which by the Roman Tradition, gave the first lodging and entertainment in that City to the glorious Apostle S. Peter, The Religious honour of the house of ●ur British Lady Saint Claudia in Rome. The lodging and place of entr●tainment of S. Peter, S. Paul, Popes, and other Saints. was baptised and instructed in the faith by him, and probably some time by S. Paul often making his abode, and residence in her parent's house. As her holy Mother had before both in the presence and long absence of her Husband S. Pudens in Cappadocia and other remote places made her house, domus amplissima, a most ample and honourable house, as the Roman Historians term it, the prime and chief Harbour and lodging of Christians then, and there, primum ac praecipuum hospitium Christianorum. So that it being, in Monte Viminali the ancient Poet of that time taketh notice, that it was the ordinary place of Entertaining the Pilgrims which came to Rome in those days: dictumque petunt a vimine collem viscera magnarum domuum: And founded that ever Baron. Tom. 2. Annal. an. 159. & Tom. 1. & not. ad Martyrol. Iwenal. Satyra 3. memorable monument reverently to entomb and bury the sacred bodies and Reliks' of holy Martyrs and other holy Christians: So this her blessed daughter following the example of so worthy a Mother persisted in the like works of piety. And although that honourable Living and revenue of her noble S. Pud●ntiana her daughter insisteth i● h●r Parents' ●●●m●le of Piety. parents was now divided to the Children into four parts, and the fare greatest by the Roman Imperial Laws unto their sons, her brothers S. Novatus and Tymotheus, yet wonderful was that charity she extended to all. Christians both Britan's, and others, both for spiritual and temporal relief, in this time. She caused an Altar to be erected in her house, for the holy Popes to whom the greatest resort and concourse of people was to offer the holy Sacrifice of Mass, and the holy communicants there to receive the most venerable Sacrament of Christ's blessed body: And kept those Apostolic Popes, as S. Pius & others there, with temporal maintenance to them and those which resorted to them, or continually remained there with them, to those Religious purposes and intents. Pius Pontifex in aedibus Pu●entianae cum Christianis sacra Vit. S. Pudentianae ●n Br●●. Ro. die 19 M●●●. Adom Martyr. die 18. M●●●. Surius eod. die & al. celebrabat. There she and her family with these holy Popes and others served God in all exercises of piety day and night: in omni exercitatione pietatis ita ex●reuit▪ ut nocte dicque incessanter hymnis & orationibus cum familia sua Domino inseruiret, Beat●s●imo Pio Vrbi● Episcopo cum ea in laudibus Dei participant. And to testify her long time spent in this Religeous conversation, in entertaining the Popes, Priests, and other Christian's ministering unto them, in all necessaries, the worthy writers of her life do witness, that she kept this Order even from the death of her Father S. Pudens, when she was first at her own disposition, even to her dying day: post obitum sancti Patris, probably Matth. Westm. an. 98. Martial. in Epigram. Godwyn. Conuers. of Brit. c. 3. the space of 60. years or more: for her Father by common opinion died in the time of Domitian slain in his Palace in Rome in or about the year of Christ 98. And for the greater increasing the number of Christ's people, she caused a Font to be made in this her house, for the baptising of new Christians, and the more to persuade all people to Christian Religion, it seemeth she redeemed many slaves and Bondmen from the Pagans, and causing them to be catechised and baptised in her own house, made them free. For we read in her life in Ado, Surius, and others, that at one time S. Pius the Pope baptised 96. such parsons in the Baptistery or Font belonging to her house, which she had made. Ad nonaginta sex numero manumissos Beatus Pius aquis Ado. & Sur. supr. & die 21. julij in S. Praxede. Lipelous aut Cornelius Grasius die 21. jul. in S. Praxede. salutaribus abluit. In this manner she spent all her ample Noble Wealth and substance, and after very many afflictions for her holy Religion, and piety, after she had reverently buried many Martyrs, and spent all her Riches upon the poor servants of Christ, and his honour, she changed earthly life & things for heavenly, and was buried near her holy Father S. Pudens, in the funeral place mentioned before, founded by her renowned Mother. Post Innumeros Agones, post multorum Martyrum venerabiliter exhibitas sepulturas, post omnes facultates suas in visceribus pauperum inclusas, Christoque fideliter commendatas, tandem de terris ad Christum migranit, quarto decimo Calendas Augusti, & iuxta Patrem, sanctum Pudentem sepulta. About the year of Christ 160. Baronius Baron. Tom. 2. Annal. an. 162. seemeth to hold it was in the next year 161. And by all accounts it must needs be in a little before, or after this time, for all writers of her life affirm, she died in the days of the Papacy of S. Pius, and Empire of Antoninus Pius, who by all reckon of his Imperial Government died a little before, or soon after this year. 3. Very soon after the death of S. Pudentiana died also her brother S. Novatus, S. Pastor Epist. ad S. Timoth. supr. as among other testimonies, we read in that Epistle which S. Pastor or Hermes sent to their Brother S. Timothy then fare out of Rome, and probably by the circumstances of time and others, hear in Britain, where he S. Novatus Priest a Briton by his British Mother S. Claudia. thus writeth that S. Praxedes being afflicted much for the death of S. Pudentiana, Pope Pius, many Noble Christians and her Brother S. Novatus came to comfort her, and within a month and 28. days after his return from her S. Novatus fell sick, and about 13. days after died of that sickness. Post mensem & dies viginti octo aegritudine detentus est Novatus, postquam abcesserat à conspectu Virginis Praxedis. And tertio decimo die transivit ad Dominum. It seemeth by S. Pastor in this his Epistle to S. Timothy of his happy death and disposing his temporal Riches, that he was a Priest, a Sacrificing Massing Priest, as it is evident before S. Pius then Pope was, for S. Pastor there plainly testifieth, that both Pope Pius, and Novatus did often remember S. Timothy at the Altar of our Lord. Idemque (Novatus) vos frequenter cum Beatissimo Pio Episcopo ad altare Domini commemorabat. The chief cause of this so often their remembering S. Timothy our British Priest, preaching hear in Britain is often remembered in the Masses of S. Pius Pope, and S. Novatus. S. Timothy in the holy Sacrifice of Mass, especially by S. Pius the Pope, I cannot ascribe, but to the great care that holy Pope had of the great charge he with his Predecessor had committed to S. Timothy, about his preaching and labours in Britain, so much concerning the Apostolic See, and Church of Christ, that an holy Pope and Pastor could not but often remember and commend it, in his best office of Sacrifice to God. And S. Novatus so holy a man, as all Antiquities of him give evidence, so loving a Brother and careful of his Country's Conversion, and good of the Christians then distressed, that he left all his worldly wealth to be disposed by this his Brother S. Timothy, diligently labouring in the Harvest of Christ in Britain, and S. Praxedes his Sister, the chiefest Nurse and Releever of God's servants in Rome, to be employed to such holy ends, and uses, could not be unmindful in his prayers and Sacrifice of such a Brother, and his Countries most important business which he had in hand. This holy Saint was, as also his Father, Mother, Brother, and Sisters instructed in the faith by the holy Apostles S. Peter and S. Paul, Romae Depositio Sancti Novati, filij Beati Pudentis Senatoris, & fratris Martyrol. Rom. 20. die junij. Bed. Vsuard. & Ado eod. die. sancti Timothei Presbyteri, & Sanctarum Christi Virginum Pudentianae, & Praxediss, qui ab Apostolis eruditi sunt in fide. That he was a Priest, the martyrologue is silent, but that which I have before cited from his renowned acquaintance and friend S. Pastor giveth us sufficient warrant to be of that opinion. How The house of S. Novatus an other Harbour for the Popes and Saints in Rome. he in herited his parents virtues in exercising all works of piety, harbouring and releyving the persecuted and distressed Servants of God, that his house which had been the first lodging of S. Peter, and harbour to diverse his Successors and a Receptacle & fosterer of all Christians resorting thither both for spiritual and temporal comforts, was so continued all his time. Se suaque Act. S. Novati. etc. in Antiq. cod. Baron. tom. 2. Annal. an. 159. Christianorum obsequio mancipasse constat. And his most Noble house was open to all Christians. Nobilissima Christianis patens, apud quam & Thermae Novati. This was a distinct house and place from that where his holy Sisters formerly lived as both the two ancient Cardinals Titles in Rome S. Pudentiana and S. Praxedes still continued from that time, as I have showed before, and the visitation which saint Novatus going from his own house to his Sister saint Praxedes after saint Pudentiana her death registered by saint Pastor then present in an other distinct house where she than continued in Harbouring and releyving the Saints of Christ abundantly testify. S. Pastor to the great honour of saint Novatus and Praxedes also thus relateth it. 4. That saint Novatus accompanied with S. Pius the Pope and many Noble Christians went to saint Praxedes her house to comfort her about her Sister's death: Multi nobiles Christiani ad eam veniebant, & consolabantur eam una cum Episcopo Pio, ventique ad eam Germanus vester Novatus. And saint Pius together with saint Praxedes and saint Pastor, went from saint Praxedes her house to the house of saint Novatus when and where he was sick, and stayed with him there 8. days. eamus ad eum fuimus in domo eius diebus ac noctibus octo. And until after the death of saint Novatus who gave all his substance to saint Timothy and saint Praxedes, she had no Interest in that house. How charitable and munificent saint Novatus was to the poor Christians, may some what appear by saint Pastor his Relation of him, when he went to comfort his Sister, where he saith of him to saint Timothy, Germanus vester Novatus, qui est frater noster in Domino, multos Christianos pauperes donis suis resecit, & ministravit omnibus de facultatibus suis: Your natural Brother Novatus who is our Brother in our Lord did relieve many poor Christians with his gifts, S. Novatus dying leaveth all to S. Timothy and S. Praxedes, to be employed for relief of Christians. and ministered to them all out of his substance. And as in his life he had ever an especial care of the spiritual good of this kingdom, his Country, so at his death he was not unmindful of it, but gave all be had to his Brother saint Timothy then labouring and preaching hear, and to his Sister saint Praxedes as mindful of it though she was at Rome. Hoc placuit ei, ut vobis una cum beata Praxede omnem substantiam suam relinqueret. And made as it were supervisors of this his last Will and Testament to see it performed, the holy Pope saint Pius and his renowned Brother saint Pastor, as appeareth by that Epistle, the two most powerable and honourable then in the Church of Christ, and most loving of this Nation of Britain, and spiritual good thereof, as already appeareth, and will be more manifest in the next Chapter following. THE IX. CHAPTER. OE S. TIMOTHY STILL PREACING IN Britain, his disposing his temporal goods in Rome for entertaining and relieving persecuted Priests and Christians, his house there being dedicated a chief Church, most Christians resorting to it. And other Apostolic men sent from Rome into Britain in this time. 1. I Have spoken before of the preaching and Apostolic holy labours of S. Timothy Brother to S. Novatus in this their Country of Britain. And it (more than probably) appeareth even by the Epistle of S. Pastor to S. Timothy, presently upon S. Novatus his death, that he then both still continued hear wholly employing his Travails for the Conversion of his Country Britain, and S. Pius yet continuing Pope continued also the ancient fatherly care of his Predecessors to us, sent hither at this time, a new Mission and supply of Clergy men to increase the number of them, which with so great spiritual fruit travailed in the work of our Conversion. The first, of S. Timothy being S. Timothy our Apostolic Britain preaching in Britain at the death of S. Novatus his Brother in Rome. still in Britain at this time, supposing what is proved before of his preaching hear a little before, and no memory made in Histories of his departing hence, or preaching in any other place but Italy and Britain before this time, we must needs yield so much to the testimony of S. Pastor, that it convinceth his still continuance in this place so remote from Rome, that he did not, nor could take notice of things there done, and nearly concerning S. Timothy, but by letters and Messengers to be sent unto him, a long journey. For in this Epistle of S. Pastor to S. Timothy, he doth advertise him, of the death of his Sister S. Pudentiana, which was before S. Pius, S. Novatus, and the Christian Nobility of Rome came to her Sister S. Praxedes to comfort her in her sorrows for so great a loss, and yet maketh it almost two months after, post mensem & dies viginti octo, before S. Novatus fell sick, who died not until above twenty days after this, diebus ac noctibus octo, and tertio decimo die, all this together with that S. Novatus had left S. Timothy and S. Praxedes his Heirs, he writeth to S. Timothy for News and late accidents whereof he had no Intelligence before: This requiring so great a distance from Rome where these things were presently known and acted to make them concealed from S. Timothy, whom they so concerned until they were now after diverse months written unto him by a man of such worthiness and Authority, as S. Pastor was, doth give me allowance to be of opinion, that S. Timothy was all this while hear in Britain. 2. The second, of a new mission of Clergy men to be sent hither at this time by Pope Pius hath sufficient warrant in the later end of the same Epistle from S. Pastor at Rome to S. Timothy in Britain, where the same Epistle is said to be sent by Eusebius a Subdeacon of the Roman Church. Missa per Eusebium S. Pius sent with Eusebius a Deacon of Rome, and other Apostolic man into Britain at this time. Subdiaconun sanctae Romanae Ecclesiae. Wherefore when I find in so worthy an eye witness that a Subdeacon of the holy Roman Church, whose office is to be subordinate and attendant upon sacred Priests and Bishops in their holy Sacrifice, and function, and hath no power committed unto him of himself in such affairs, was sent into Britain so fare distant, and then for the most part, a Pagan Nation, and thus to be sent from that Apostolic See which ever sent holy Priests and Bishops into all these parts of the world, I may not make myself so ignorant in Ecclesiastical Histories, silent of such examples, and unskilful in Divinity, which utterly disableth such men to intermeddle in reconciling people to Christ, and minister his Sacraments, to have the least conceit this Subdeacon Eusebius was sent hither alone, but some reverend Priests and Bishops, or Bishop at the least, on whom he with others was to attend, were sent hither by Pope Pius at that time, to exercise those powerable spiritual offices which Britain needed, and he could not perform. Their names in particular I do not find, no more then of others sent in later times by S. Eleutherius, & S. Gregory, whose sixth part is not to be found in any of our Histories, Galfr. Monum. Hist. Reg. Brit. l. 4. c. 20. Pontic. Virun. l. 4. hist. in fine. Matth. Westm. an 186. except the ancient true Gildas relating the names of those S. Eleutherius sent, as the British History, Virunnius, and Matthew of Westminster testify, can be produced. Yet I have set down the name of one, their Subdeacon Eusebius, which probably is as much as any doth for S. Eleutherius, or S. Gregory their Missions, if we consider how fare for number these by common opinion did exceeded this Mission of S. Pius. And although iniquity of times hath buried both the names, & labours of most of these Apostolic men in oblivion, for their particulars, yet we cannot but consider it was a great comfort to the Christians hear, and motive to others to embrace the faith, when they did so certainly understand by such approved warrant, that many Noble men in Rome were become Christians, and boldly professed that Religion. And among other matters concerning Britain cettified to S. Timothy by S. Pastor, this was an other, that S. Pius Pope, S. Pastor and S. Praxedes being present in the sickness of S. Novatus, he bequeathed all his Richeses and substance to his Brother S. Timothy and Sister S. Praxedes: his diebus cum ibi essemus, hoc placuit ei, ut vobis una cum beata Praxede omnem substantiam suam relinqueret. And S. Pastor by the consent of Pope Pius and S. Praxedes wrote hither into Britain unto him to know what order he would give in this affair: de quo facto nos literas huius textus ad vos direximus una cum beato Pio Episcopo Sedis Apostolicae, & virgin praxedes, ut, quid tibi placuerit de substantia Germani tui Novati, facias nos certiores, ut tua ordinatio in omnibus custodiatur. That they might certainly know from him, what order he would set down for the disposing of so great wealth; for they undoubtedly assured themselves, that he who had forsaken his holy Brother and Sisters, his Father's Country and friends, and his own temporal Estate there, for the ardent love & desire he had to preach the Gospel in this kingdom his Mother's Country, and to wine his Countrymen and friends hear to Christ, would not give over so holy a work to take so long a journey to dispose of temporal things, which he had so contemned before, in respect of Religeous and heavenly business. 3. And thus it proved true, for S. Timothy writing again to S. Pastor, his brother in holy Preisthood, and his most holy Sister S. Praxedes: Timotheus confratri presbitero Pastori, & sanctissimae Sorori Praxedi in Domino salutem: S. Timothy committerh the disposing of his temporal Richeses in Rome to S. Pius Pope, S. Praxedes his Sister, and S. Pastor to Ecclesiastical uses. desiring to be remembered at the memory of the holy Apostles, and to S. Pius Pope, and all Saints there, referreth the disposition of all that temporal substance to S. Pastor and Praxedes, giving them full power and Authority to dispose thereof. Oramus sanctimonium vestrum, ut nos commendare dignemini memoriae sanctorum Apostolorum, & sancto Pio Episcopo, sanctae Sedis Apostolicae Praesuli, & omnibus sanctis. Agnoscat Sanctitas vestra, quia quod germano suo Novato placuit, & nobis famulis vestris placet: ut in arbitrio sanctae virgins sit, quod mihi dereliquit, & quod vobis, & sanctae virgini placuerit, ex eo faciendi plenam per omnia habeatis potestatem. This power and Epistle being received by S. Pastor at Rome from S. Timothy in Britain, he delivered the Epistle to Pope Pius to read, who gave thanks to God to see so great piety in our holy Countryman: accepta hac Epistola gaudio repleti sumus, & tradidimus eam legendam His house that was S. Novatus house dedicated a Church by Pope S. Pius. sancto Pio Episcopo. Tunc beatus Pius Episcopus gratias egit Deo omnipotenti. And saint Praxedes so soon as she had received this warrant from saint Timothy, entreated saint Pius the Pope to dedicate that house of Novatus, for a Church, because the building was great, and spacious, which saint Pius performed dedicating a Church there at Novatus Baths, and constituted it a Roman Title, consecrating a Baptisterie, or Font there, the fourth of the Ids of May, Eodem tempore virgo Domini Praxedes, accepta Potestate, rogavit beatum Pium Episcopum ut in Thermis Novati, quae iam in usu non erant, Ecclesiam dedicaret, quia in eyes aedificium magnum & spatiosum videbatur esse: quod & placuit Pio Episcopo, & dedicavit Ecclesiam in Thermis Novati, in urbe, in loco qui appellatur vicus Lateriorum, ubi & constituit Titulum Romanum, in qúo & Baptisterium, consecravit quarto Idus Maia's. This Title or Church decayed with oldness was decently re-edified and renewed by Henry Cardinal Caietan, Priest, and Baron. Annal. Ecclesiast. Tom. 2. an. 162. Ado Treveren. Martyr. 12. Cal. Aug. Sur. die ●1. julij in S. Praxede. Cardinal of that ancient Title, when Caesar Baronius wrote his History of this Age, anno, quo haec scribimus. Ado Archbishop of Trevers, and others writ, that this Church or Title was dedicated in her parent's time, in titulo quem Pater earum Pudens dedicavit: Which may be well said, in respect of the continual residence and continuance of the holy Apostles, or their Disciples and other Apostolic sacred Priests and Christians there continually serving God. And after this solemn dedication by saint Pius, our holy Country woman The honour of this our Britan's Church in Rome, S. Praxedes, Martyrs and other holy Saints there. saint Praxedes continued there in great holiness both in time of quiet and Persecution entettayning all Christians, and relieving such of them as were needy there. In so much that soon after this time Antoninus Pius being departed out of this life and Marcus Aurelius Antoninus succeeding him in the Empire, and persecuting Christians, and our blessed Countrywoman notwithstanding the terror of Persecution continuing S. Pastor in Act. S. Praxed. Ado. Treu. 12. call. August. Sur. & alij 21. julij. Bed. Vsuard. & Rom. Martyrol. die 26. Maij. Petr. Cat. l. 5. c. 58. her ancient Religeous charity in harbouring and maintaining the persecuted Christians, the Emperor being informed of such meetings and assemblies to be used, and continued in the house of saint Praxedes, sent his persecuting Instruments thither, who apprehended many, among whom he commanded saint Simitrius an holy Priest, and 22. others without any examination or Process of law barbarously to be put to death in the same Church. Vulgatum est Antonino Imperatori, quod conventus fieret, in domo Praxedis: qui misit & tenuit multos, inter quos Simitrium Presbyterum cum alijs viginti duobus, quos sine interrogatione, gladio puniri praecepit in eodem Titulo. Whose bodies saint Praxedes carefully gathered together and reverently in the night time buried them in her holy Mother's funeral place. And she herself soon after, within 34. days of this great Martyrdom, departed this life to receive her eternal happiness and reward in heaven, and was buried there also, near her holy Father by saint Pastor the reverend Priest and Martyr, who also wrote her life. In which place saith he the prayers of Saints do flourish at this day. Vbi florent hodie orationes Sanctorum. 4. Neither did this holy British Receptacle and Nursery of sacred Priests and Christians, depart from this so long continued Religion, devotion, & charity used there by the death of saint Praxedes, nor she, saint Pius and saint Pastor upon that warrant or Resignation of saint Timothy, spoken of before, so This Church bore the name of S. Timothy, and even by the Romans confession was from S. Peter's first coming to Rome the greatest receptacle of Christians there. transfer the dominion and Rule thereof from him though erecting a Title or Church there, but they still reserved a command thereof to him, and it bore his name Balneum Timotheum, Thermae Timothinae, Timothy's Bath, after saint Praxedes death, and saint Timothy's also, keeping long the name of the last British owner thereof. Baronius freely confesseth after this time that this British house was then, and had been the common and usual lodging place of Christians in Rome from the first coming of saint Peter thither, patebat Pudentis Senatoris domus, ut alias meminimus, ab initio Petri Romam adventus hospitio Baron. Annal. Eccl. Tom. 2. an. 165. Christianorum: And he very often time's reiterats the like. And to make this good, we have many worthy Writers, some in the life of S. justine the renowned Christian Philosopher and Martyr, who as the Authors testify, did offer his second Book for the Defence of Christian Religion to Marcus Martyrol. Rom. die 13. Aprilis. Bed. Vsuard. Ado. Antoninus Verus, and Lucius Aurelius Commodus the persecuting Emperors, and defended it publicly in disputation, after this time: secundum librum pro Religionis nostrae defensione praefatis Imperatoribus Marco Antonino Vero, & Lucio Aurelio Commodo porrexisset. This renowned man being openly, together with the holy Christians Cariton, Caritina, Euelpistius, Hierax, Pean, and Valerian, Menol. Graecor. call. junij. Metaphrastes die 1. junij. Sur. & Lipol. eod. die. or Liberian, convented and examined by Rusticus, Praefect of the City of Rome, under the named Emperors, in what place the Christians there used to assemble, and his scholars came together to hear him: justine answered, that he ever continued at Timothy's Bath, near the house of one named Martius, and having been now twice in Rome, knew no other place, and there he preached to all, that resorted to him, Respondit justinus: Ego prope domum Martij cuiusdam, ad balneum cognomento Timothinum, hactenus mansi Veni autem in urbem Romam secundo, neque alium quempiam locum, nisi quem dixi, cognosco. Ac si quis ad me venire voluit, communicavi cum illo veritatis doctrinam. By which it is evident, that this our Christian British house in Rome after the death of S. Praxedes, and S. Timothy his warrant to dispose of it, was employed to such holy uses as formely it was and that it now continued notwithstanding the great troubles and Persecution against it, the most famous and renowned place in Rome, for entertaining & maitaining afflicted Christians, there preaching, ministering Sacraments, and other holy exercises. And that it still continued at our Countryman S. Timothy his disposition, as the still bearing his name as owner or chief commander thereof, Balneum cognomento Timothinum proveth, which it could not truly bear until after the death of S. Novatus, the immediate and only Possessor of it, from his parents before. And it seemeth that although S. Timothy had left it in the power of S. Pius, Praxedes and Pastor to dispose of it, they still reserved the Right and Interest thereof to S. Timothy, and though at the Consecration of it, for a Church it was termed Titulus Pastoris, the Title or Church where S. Pastor was ordinary and chief Priest, yet S. Pastor dying presently after S. Praxedes, as Baronius writeth, and by S. Pius Epistle to S. justus Bishop of Vienna, Baron. Tom. 2. Annal. ann. 164. Martyrol. Rom. die 26. julij. Pius Pap. Epist. ad justum Episcop. Viennen. where he saith of S. Pastor, that S. Pastor having this Title or Church conferred on him, deceased, presbyter Pastor titulum condidit, & dignè in Domino obijt. And so preserved the hereditary Right together with the Title and Church thereto S. Timothy the true heir and owner thereof, from his Ancestors, by lawful and lineal descent. THE X. CHAPTER. OF THE LAST HOLY LABOURS OF S. TImothie in Britain, his honour with S. Denys the Areopagite, his return from hence to Rome, and Martyrdom there, and Martyrdom of S. Pius Pope in the same place. 1. I Left saint Timothy diligently labouring in Christ's Harvest in Britain, and now I must attend to do him honour at his glorious death, and Martyrdom at Rome: but before we bring him hither, to take his heavenly reward for his sufferings and travails there, we must for the greater glory of him, S. Timothy his effectual last labours in Britain for the Conversion thereof. and our Nation by him, make some esteem how fare he profited, and prevailed in that employment. We have heard before, that by the pains and preaching of him, and our Countryman saint Marcellus, both our King Lucius became a Christian, and a great part of Britain began to profess the faith of Christ: S. Lucius Britanniae Rex S. Timothei erudition ad Religionem Christi inductus est. Britannia magnam ex parte fidem Christi profiteri caepit: And the persevering of saint Timothy so seriously and with such intentive fervour, that no thing could separate him from that most Heroical Enterprise, not the death of his dearest Sister and Brother S. Pudentiana and Novatus, nor so ample and Noble a Patrimony now fallen unto him, assureth us, if we had no other testimony to adhere unto, that he was now Father of many spiritual children, had many such Brothers and Sisters, and by labouring long hear among the stones and Rocks of Britain, had found out and procured to this kingdom greater and more enduring Mines of Treasure, than all saint Pudens and Claudia his parents, or saint Novatus his Brother their worldly Riches could yield unto him. I can hardly be drawn to other opinion, finding no reason to warrant me, but his inflamed love to the spiritual good, and happiness of Britain bound and fixed him hear, with the chains thereof until with unexpressible joy he did see and reap that fruit of his holy works (my Authors before have told us of) that by his means King Lucius was induced to Christian Religion, and a great part of Britain professed it. And this was the occasion of his return from hence and going to Rome, hoping by that journey to be the happy Messenger and Instrument of relating His return to Rome, and occasion thereof. and procuring that, which was reserved for the honour of saint Eluanus, Medwinus, Damianus, Fugatianus and their Associates after, to see, and effect, the general and publicly warranted, both by Pope and Prince, Conversion of this Britain, now hindered for a time by a sodden and new raised storm of Persecution under new Emperors. For although at the time of saint Timothy his beginning his journey from Britain to Rome the Church of Christ was at some ease, and quiet, Antoninus Pius that friend to Christians, yet continuing his Empire, or if Marcus Aurelius Antoninus the persecuting Emperor had begun his Empire, yet he had not begun his Persecution at that time, or the knowledge thereof had not yet travailed so fare as Britain, to give warning and notice to King Lucius, of any such thing, either acted or intended. But when he, and his new Christian people hear had for certainty learned what barbarous and cruel Persecutions were now in hand, as all Antiquities of that time do witness, and to be silent in others, that our Noble British Christian house in Rome, which had continued so long quiet, and been such a Seminary of Religion for this kingdom, was now so cruelly afflicted, 23. renowned Martyrs tyrannically and without all trial put to death in the place and house itself, as I have related, and saint justine and his sacred company after that, carried also from thence to durance and Martyrdom, and saint Timothy our Apostle Countryman and owner of that holy house together with saint Mark his happy companion in Martyrdom, and likely in his Travails in Britain, were taken from that place to Martyrdom, and Pope Pius also which much conversed there, and should have been a chief means in directing and assisting our general Conversion, if it had then taken effect put to death by these Emperors for that cause. 2. These and such cruelties even against the Christians of this kingdom by these persecuting Emperors being now known in Britain, there was no hope left of our general Conversion to be compassed at this time, so many principal Agents therein violently put to death, and the Emperors, without whose permission or connivency it could not probably be brought to pass, so enraged and cruel against us, for such things. Yet cannot this stay and adiourning of this greatest public good of this Nation be imputed to pusillanimity of mind, or want of Heroical Christian fortitude, and magnanimity in our Christian King, and diverse of his people and Nobles among them, who, as before, had received the Christian faith, and privately professed it, but to the Iniquity of the violent and overswaying times and Pagan Emperors with their Lieutenants, Imperiales, or Proimperatours, Proconsul's, Propretours hindering that holy work. For although the state of Britain was not so servile to the Romans as the condition of many kingdoms was but we ever had our own Kings both by inheritance and descent of our former ancient British regal Race, and with the desired allowance and agreement of the Roman Emperors after the marriage of King Aruiragus with Genuissa daughter of Claudius, and the greatest duty they could demand, was their Tribute: yet because in a public and authoritative change of Religion in a whole kingdom, there must also be a change of such laws, and customs, as were contradicting and repugnant unto the Religion to be received, this could not be done in such persecuting days without great jealousy in the Persecutors Emperors, of an utter revolt from them in all respects. And therefore our old Manuscripts both of Nennius, and S. Gildas also, as they are commonly reputed, do tell us, that when our general and public Conversion was, there was also an Imperial allowance, permission, or toleration for it, from the Roman Emperors or their Lieutenants hear. Missa Nennius in M. S. Hist. Gildas in Hist. M. S. in publica Biblioth. Cantabr. & in Colleg. S. Benedicti. legatio ne ab Imperatore Romanorum: saith Nennius. Missa legatione ab Imperatoribus Romanorum: writeth Gildas in two Several Manuscripts, one in the public Library of Cambridge, the other in saint Benet's College there. The reasons hereof I shall deliver in due place hereafter. 3. That which is wanting yet, and to be added to the honour of our Apostle and Countryman saint Timothy, is his glorious Martyrdom, so honoured of saint Pius the Pope then, and soon after also martyred, that writing to the renowned Bishop of Vienna not long unmartyred, and exhorting him to constancy and perseverance in afflictions and Persecution in Christ, proposeth only unto him for the most worthy examples this saint Timothy, and his holy companion at Martyrdom, and probably of his labours in Britain saint Mark, saying they were Priests, brought up by the Apostles, continuing until this time, with whom he had imparted the word of faith, men called of God and now living in everlasting joys in heaven. S. Timothy and Mark have ended their course by a good Combat. O Brother remember thou imitatest them S. Pius Epist. ad justum Vienn. Episcop. Tom. 1. Biblioth. Sanct. & apud Baron. Tom. 2. Annal. an. 166. in following them, and be not bound with the bands of the world: presbyteri illi, qui ab Apostolis educati usque ad nos pervenerunt; cum quibus simul verbum fidei partiti sumus, à Domino vocati, in cubilibus aeternis clausi tenentur. Sanctus Timotheus & Marcus per bonum certamen transierunt. Vide frater, ut illos imiteris sequendo, ne vinculis mundi illigeris. This is that great honour of Britain, and God's Church, whom saint Dionysius the Areopagite, that wonderful Divine and His honour with S. Denis the Areopagite. glory of saint Paul's Scholars honoured so much, as every Reader may see in his divine Books, de divinis nominibus & Ecclesiastica Hierarchia, of divine names & the Ecclesiastical Hierarchy, calling him most holy, sanctissime, and the like, and dedicated them to him as the ancient Title, Compresbytero Timotheo Dionysius Presbyter, Denys Priest to his fellow Priest, Timothy; and in his Baron. Tom. 2. Annal. an. 109. book de divinis nominibus citing an Epistle of saint Ignatius, written after the other saint Timothy Bishop of Ephesus his death, do witness, Baronius and others so acknowledging: How before his death he disposed his worldly Pius Pap. Epist. ad S. Iust. tom. 1. Bibliot. Sanct. & Baron. an. 166. wealth to the glory of God's Church, and recommended the care of his Country Britain to the most glorious lights then of Christ's Church saint Pius Pope and his worthy friends and familiars saint Soter and saint Eleutherus or Eleutherius after Popes, we may gather by his former love and labours for this Nation. The Martyrdom of S. Timothy and S. Pius Pope. And so after so many years of most holy life & travails for the Church of Christ, after his relieving and maintenance of so many Saints, lodged, Manu●cr. Antiq. in Monast. S. Cirian. Martyrol. Rom. die 24. Martij. & Tabul. Ant. apud Baron. Tom. 2. ann. 162. Pius Pap. 1. Epist. ad S. justum. supr. 1. Epist. 2. ad eund. fed, clothed, and fostered both with temporal and spiritual sustenance, his charges and provision in his holy house, many of them also martyred there, he was also martyred with his worthy Associate and fellow Priest saint Mark at Rome the 24. day of March an. 165. And saint Pius the Pope of Rome was martyred also soon after under the same persecuting Emperors, his death at hand being revealed unto him as he writeth in an other Epistle to saint justus of Vienna in France, and Bishop there. Revelatum mihi esse scias, collega beatissime, citius me finem huius vitae esse facturum. THE XI. CHAPTER. OF THE HOLY POPE'S NEXT SUCCEEDING S. Pius, and their Religion. The favourable Edict of Marcus Aurelius Emperor for defence and protection of Christians, and the Christian Lieutenants Trebellius and Pertinax, with the forbidding the Druids Religion, occasions of the public receiving and profession of Christianity in Britain by King Lucius and his subjects. 1. S. Pius having thus gloriously ended his holy life and Papacy, saint Anicetus by the more common opinion after many Ancients, Iraeneus, Tertullian, Hegesippus, Eusebius, Epiphanius, with others teacheth that saint Anicetus succeeded him in this hihest charge. Yet there be very ancient Hieron. l. de Scr. in Hegesippo. Optat. Mileu. l. contra. Parmen. August. Epist. 161. Rober Barnes l. de Vit. Pontif. Ro. in Aniceto. and worthy Authors as saint Hierome, Optatus, saint Augustine, with others which hold that saint Anicetus was Pope between saint Higinius and saint Pius. And an English Protestant writer though he followeth the first and more common opinion for the Order of his Succession, next after saint Pius, yet saying of him that he was Pope in Antoninus Pius his Empire, sub Antonino Pio vixit, he must fall to the second opinion by that I have spoken before of the time of Antoninus Pius his Empire, and contradict himself, as also he is singular when he saith of saint Anicetus, that he was Pope but two years, four months, & three days, Annos 2. menses 4. dies 3. others commonly tripling that time in his Papacy. Therefore to avoid all the least inconvenience and exception, I will join also in this place saint Soter in all opinions undoubtedly Pope immediately before saint Eleutherus or Eleutherius, and next to saint Anicetus by the more received, Damasus Pont. in Sotere. Martin. Polon. Suppu. in Soter. and to saint Pius by the other, opinion. The space of his Papacy is not agreed upon, the lives of Popes ascribed to Damasus, ascribeth to him nine years, seven months, and 21. days. Martinus alloweth him so many years and days but detracteth four months: Sedit annis novem, mensibus tribus, Matth. Westm. an. gratiae 175. diebus viginti uno. The very same hath Matthew of Westminster: Sedit in Cathedra Romana, annis 9 mensibus 3. & diebus 21. Baronius, and Binnius do not afford him half so much time, saying he was not Pope fully and completely four years, but wanted twelve days of that term: defunctus habetur Baron. Tom. 2. Annal. ann. 179. Severin. Binnius Tom. 1. Concil. in Sotere. Soter die 22. mensis Aprilis, cum sedisset annos quatuor, minus diebus duodecim. And assign the year of his death 199. from the Nativity of Christ, and 17. of the Empire of Marcus Aurelius, spoken of before, continuing Emperor until the third year of the next Pope saint Eleutherius: All which time and longer Lucius was still King in Britain. These two Popes as our Protestant writers of their lives, are witnesses, were holy men and Martyrs. Saint Anicetus painfully governed the Roman Church in the holy ministry of the word, and in great constancy in the Christian faith, shed his blood for God's truth. Anicetus Romanae Ecclesiae in verbi ministerio sacro laboriosè praefuit, & in magna Christianae fidei constantia pro Dei veritate sanguinem postremò fudit. Io. Bal. l. 1. de Act. Pontif. Rom. in Aniceto. The like they testify of saint Soter: In armis Spiritualibus Christo fideliter militavit: hoc unum agens praecipuè, ut animas per Baptismum Christo dicatas doctrina, & exemplo, illi suo sponso saluandas adduceret: mortemque sui corporis pro Christi ipsius testimonio pertulit. Thus we are secured that both their example and conversation of life, as also their doctrine and Religion, which they taught and professed, was holy. 2. What this was, some what in particular these men thus deliver unto us. Robert. Barns l. de Vit. Pontif. Rom. in Anicet. Anicetus, decreed that if an Archbishop were accused by a Bishop, it should be done either before the Primate or Pope of Rome. He appointed that Archbishops should not be called Primats, but Metropolitans, except this prerogative of name was granted The Doctrine and Religion of S. Auicetus and Soter. to any by the Pope of Rome. He commanded that the crown of Priests heads should be shaved round: Anicetus Archiepiscopum à suo Episcopo, aut coram Primate, aut Romano Pontifice accusandum esse statuit. Archiepiscopos non Primates, sed Metropolitanos appellandos esse dixit, nisi ista praerogativa Nomenclaturae ei à Romano Pontifice concederetur. Capitis verticem spherulae instar radendum sacerdotibus praecepit. Soter appointed against that error of the gnostics, that a Robert. Barns. supr. in Sotere. Nun should not handle the Pall, nor put incense into the Censor: and ordained that a Priest Should not say Mass except two at the least were present: Ne Monacha Pallam contrectaret, neve Thus in Acerram poneret, statuit. N● sacerdos celebraret, nisi ut minimum duo adessent ordinavit. In these times the persecuting Emperors still reigning, and Persecution raging, not only in the Eastern parts, but in Italy, France, and Countries in the continent near unto us. This our Island as an other world, was almost quite free thereof both now before, and Gildas l. de Excid. & conq. Brit. c. 7. after until the general Persecution of Dioclesian, as saint Gildas and others after him do witness: usque ad persecutionem Diocletiani Tyranni novennem, both in respect of the situation, remote distance and separation from the chief British Kings ever favourers & friends of Christians, drew many persecuted Christians hither. commanding place of the Empire, and that it ever had Kings not so depending of the persecuting Emperors, and so fare from the name and nature of Persecutors, that they ever were friends, and favourers of Christians, and now the King and many both of his Nobility and other subjects had received Christian Religion. This, as our Protestant Antiquaries and others have told us of like former times, drew many worthy and learned Christians among others hither, where for themselves they might more quietly enjoy the liberty of their conscience and Religion, and for others desirous to be instructed in the truth thereof, and not kept back with such terrors of Persecution as in other Countries, they might with more confidence and boldness, and with great hope of fruit, and increase, preach and teach it unto them. And so this Persecution in other Nations, not sailing over itself but sending Apostolic men unto us either to convert, or by their holy doctrine, conversation, and miracles which they wrought, at the least so to dispose the minds and wills of many men in all degrees, that it made our general Conversion now at hand, more easy to be so speedily and universally performed. 3. That such was the state of Britain for spiritual affairs in this Idolatry and superstition, daily diminishing and decaying, and Christian Religion in all places and persons increasing, and multiplying both Authority, and the known certain effect itself, the surest testimony in such cases shall witness hereafter. And this was the condition thereof, until about the beginning of the Papacy of S. Soter, or the end of the first year thereof about the year of our Redemption 175. when as it appeareth by the Edict of Marcus Aurelius Emperor before the strange delivery of him and his Army by the Christians Literae Marci Aurelij Anton. ad Senatum. in fine operum S. justini. Baron. To. 2. Annal. an. 176. Mat. West. an. gratiae 174. Tertull. Apol. c. 5. Euseb. l. 5. c. 5. Oros. l. 7. c. 15. Florent. Wigor. Chronic. an. 161. vel 184. miraculous prayers, he suffered many Christians to live in quiet, and had a great number of them about him, invenique magnam eorum multitudinem. And seeing himself and his Army in distress, sent for them and entreated them to pray for his delivery: eos qui apud nos Christiani dicuntur, accersivi, ac rogavi. Which he would not have done, being a wise and learned Emperor, but that either by the Apology of Athenagoras, the virtues and Miracles of many Christians, or some other invincible Argument, his judgement was then wholly or almost convicted that their Religion was holy and they also, and thereby likely to be powerable with God to procure his safety, which his own prayers & Sacrifices to his Pagan Gods were not able to do, Deos Patrios votis susceptis rogavi, sed cum ab eye negligerer, As he himself publicly proprofessed, and therefore preferring the prayers of the Christians, appealed unto them. But after God by the prayers of the Christians which he procured them to make, had so Miraculously delivered him and his Army consisting but of four Legions, not 27. thousand men, environed almost with a thousand thousand of Enemies, as the common reading is, hostium Nongentorum & septuaginta septem millia, and his people distressed with thirst and hunger, not having drunk in five days, by sending a most cooling and comforting Rain in the Camp of the distressed Emperor, and Hail like fire, and lightnings among his Enemies confounding and discomfiting them, he presently sent out his Imperial letters and Edict, charging the Senate of Rome, to confirm them with their Decree, wherein wholly asscribing this delivery of his Army and himself, and confusion of his Enemies to the God of the Christians, & their prayers unto him, wherein he gave free liberty for any man to be a Christian: concedamus talibus, ut sint Christiani: and no man should be molested for being a Christian: censeo neminem, quod Christianus sit, esse in crimen & in judicium vocandum; And he that should accuse a Christian for his Religion should be burned alive, and he that shall profess himself to be a Christian, shall be freed from all danger intended against him for that cause; And no governor of any Province shall punish any such for his Religion, or deprive him of liberty. Volo eum qui Christianum accusavit, viwm exuri: Illum vero qui Christianum se esse professus fuerit, periculo omni, quod ob eam rem ei intendebatur, liberatum. Is cui Provincia commissa est, nequaquam ad paenitentiam adigat, aut libertatem ei adimat. And he willed these things to be confirmed by the Senate's Decree, and this his Edict to be proposed in the open Marcet place, to be read; And that the Perfect of the City then Vetrasius Pollio should cause it to be sent to all Provinces, and no man should be forbidden to write it out. Haec autem Senatus consulto etiam sanciri volo, atque hoc meum Edictum in Foro diui Traiani proponi, ut legi possit. Curae autem erit Vetrasio Pollioni, Praefecto urbi, ut ad omnes Provincias haec constitutio mittatur: neque quisquam qui eam exscribere, vel ipse uti voluerit, prohibeatur. This was sent to the whole Senate and people of Rome, Senatui populoque Romano, and by the Emperor's public charge, and command, as into other Provinces, so likewise sent it into Britain for the privilege of all Christians hear, by the Emperor's public Officer in such affairs the Ruler of the City of Rome, ad omnes Provincias haec constitutio mittatur. Any man that would, might freely be a Christian, and no man under pain of cruel death to be burnt alive, might call any into question for that cause. And to give greater testimony of these things in Britain, and see this Imperial Edict for the freedom of Christians hear take place and effect, where as our English Antiquaries & others tell us, that Trebellius and Pertinax the Roman Lieutenants hear about this time were Christians, our Countryman Florentius Wigorniensis plainly affirmeth, that Florent. Wigor. chron. an. 159. 181 Pertinax was a chief commander in the Emperor's Army, when this Miraculous Victory was by the Christians prayers, and this Edict written and decreed by the Emperor for their freedom and liberty, and probably was then converted to the Christian faith by this Miracle. Pertinaci, & exercitui qui cum eo in Quadorum Regione pugnabat, siti oppressis, plwia divinitus missa est, cum è contrario Germanos & Sarmatas fulmi na persequerentur, & plurimos eorum interficerent. And the Emperor himself who in his public cited Edict, doth say of Christians, that in equity he must think them now to be defended by God, whom before he accounted for wicked men, and alienated from God, must needs be a Christian in conscience and judgement. Equum est, ut, quos impios esse, & à Deo alienos opinabamur, eos existimemus Deo munitos esse. And he most needs at least internally believe in that true God, whom he said the Christians did bear in their conscience, Deum in conscientia gestant. And in no wise a learned Emperor or other would or could in judgement, reason, equity, and conscience make a law to condemn men to so cruel death as burning alive, which he inflicted upon the accusers of Christians, except he knew or probably thought their accusation was unjust, and the cause of the accused Christians lawful, just, and holy. 4. Whereupon it came to pass that very many, both present at this Miracle and the Emperor's change upon it, or hearing it by so undoubted Relation as the Emperor's public and severe Edict for the quiet of Christians, began then to love and embrace their Religion, so pleasing and powerable with God, and honoured by men of greatest command and judgement. And Marci Aurelij Edict. supr. this Imperial Edict and Relation of these things by public Authority, and warrant, both of the Emperor and the Consuls of Rome, was with all expedition sent, proclaimed and diwlged hear in Britain, as in other Provinces, to King Lucius and the Lieutenants for the Emperor hear, as his precept was. And this I take to be that ambassage or Message which S. Gildas and Nennius before have spoken of, sent from the Roman Emperor, or Emperors, as the diverse readings have, missa Legatione ab Imperatore Romanorum, or, ab Imperatoribus Romanorum, to exhort or warrant king Lucius to profess Christian Religion. For howsoever we will understand these words Emperor or Emperors of the Romans, whether for the chief Emperor, or his Substitutes so sometime named by S. Gildas, so it was concerning the high Emperor, his Edict publicly proclaimed and diwlged in all Provinces, was come to King Lucius ●is knowledge, so that he must needs take notice thereof by that means. And if we will take the phrase of speech, Imperatores Romanorun the Emperors of the Romans, as S. Gildas before in Claudius seemeth to use it, Gild. Histor. in Claudio. when he saith: in Tempore Claudij quievit dari census Romanis à Britannia: sed Britannicis Imperatoribus traditur. Tribute ceased to be given to the Romans from Britain in the time of Claudius: but it is delivered to the British Emperors, which the Roman true Emperors seem to have deputed, as the Roman Consuls had their Proconsules, and Praetors, Propretors, and Kings now have their Proreges, Viceroys in remote Kingdom's subject to them, supplying their place and power. And in this sense also King Lucius had both Martyrol. Ant. apud Baton. To. 1. Annal. an. 183. Holinshed. Hist. of Engl. l. 4. c. 19 ●oscelin. Hist. Eccles. Ang. in Lucio. Matth. Parker. Antiq. Brit. p. 4. Galfri. Monum. l. 4. c. 19 Virun. l. 4. Harris Theatr. l. 2. cap. 18. Hect. Both. Scot Histor. l. 5. f. 85. Io. Goscelin. supr. c. de Rel. Lucij. Matth. Parker. Antiquit. Brit. p. 4. notice and warrant given unto him of these proceed by the Emperors or Lieutenants of the Romans in Britain, as all Antiquaries give testimony herein, our Protestant Historians thus write of this matter: King Lucius perceived not only some of the Roman Lieutenants in Britain, as Trebellius and Pertinax, with others to have submitted themselves to the Christian profession, but also the Emperor himself to begin to be favourable to them that professed it. An other saith of King Lucius; comperit ex Legatis Caesaris Praepotentes atque Illustres quosdam ex Romanis Trebellium nempe ac Pertinacem, aliosque nonnullos Christianae Religioni accessisse: immo etiam ipsum Imperatorem aequum factum: King Lucius was assured by the Legates of the Emperor, that very potent and renowned men of the Romans, as Trebellius and Pertinax and others had embraced the Christian Religion; and the Emperor himself was become indifferent herein. The like have Catholic writers of this business. And some Protestants have published that the Roman Emperors had forbidden all use, and profession of the Druids Religion in their Provinces: Edicto cautum Romanorum fuit, ne usus aut existimatio in Provincijs suis Religioni Druidum ulla adhiberetur. An other writeth that the Emperor Marcus Aurelius Antoninus, who had set out the favourable Edict for Christians, had set out an other utterly to abandon the Druids Religion, which had reigned so long with honour in Britain, where the chiefest professors and Masters thereof remained, & that King Lucius was at this time great in favour, and familiarity with this Emperor. Erat eodem tempore Lucius & Romanorum fautor, & Marco Antonio vero Caesari summa bene volentia, ac familiaritate coniunctus cuius Authoritate & Decreto, cum profliganda esset tantae Authoritatis Religio (Druydum) quae omnium memoriam superabat. Thus writ these Protestant Historians, but neither bringing Authority, or reason that the Roman Emperors had made any such Edict, particularly against the practice of the Druids Religion in Britain. I dare not follow them therein. For there was great difference between the government of Britain, Provincia Regia, governed by our own King only Tributary to the Romans, and other Countries, as France Gallia where the Druids also ruled, immediately subject to the Romans, jure belli, by Title of Conquest, which they never had over Britain, and so by their own conditions of peace could not claim any such Prerogative hear to bind the Britan's, but only their Romen and Cives, hear, to what Religion they pleased to prescribe. 5. And therefore their own writers as Suetonius Tranquillus and our Protestant Antiquaries also, knowing how offensive the Druids which ruled both in matters of war and peace, and their Religion, were unto the Roman C. Suetonius Tranquillus in Claud. Plinius l. ●●. cap. 1. Io. Selden Analect. c. 5. p. ●●. ●8. Au●elius V●ctor Hist. abbreviat. part. 2. an. ab urbe conduit. 794. cap. 4. Opimer. Chronograph. in Tiberio. Theatre of great B●●t. l. 6. Conquests and proceed, and how desirous those Emperors therefore were to suppress them, do tell us, that before they were such Conquerors in those parts where the Druids ruled, Augustus did forbid all Citizens of Rome, and those would enjoy the Immunities of being such, to profess the Druids Religion: Druidarum Religio tantum civibus sub Augusto Interdicta. And after they had made themselves Masters of Gallia, Claudius did quite abolish it from thence what he could. And Aurelius Victor writing after this time, and of suppressing the Druids by the Roman Emperors, extendeth this suppression no further than Gallia, now France: compressae per Galliam Druidarum famosae superstitiones. Which Suetonius had written of Claudius before. Druidarum Religionem apud Gallos dirae immanitatis, & tantum civibus sub Augusto interdictam, penitus abolevit. So doth Aurelius Victor and Opimerus of Tiberius, showing one reason among others, because when they took any of the Romans Prisoners they killed, and offered them in Sacrifice to their Idols: cum Gallias possideret ea immanitas, ut Druides illorum homines immolarent, Tyberij Cornelius Tacitus H●st. l. 14. in Vit. julij Agricolae. Ponticus Virun. l. 4. Pol●dor. Virgil. Angl. Histor. lib. 1. pag. 11. Stowe Histor. in Suetonius Paulin. Holinsh. Histor. of Engl. l. 4. c. 9 Hect. Both. Scotor. Hist. l. 3. fol. 55. & 23. jul. Caesar. Comment. l. 6. Robert. Caenal. Tom. 1. Gallic. Hist. Perioch. 3. Diodorus Siculus rerum ant. l. 5. Io. Xiphi●in. in Epitome. Dionis. in Nerone. julius Caesar Commentar. l. 6. Both. Theat. of Brit. supr. Matth. Parker. Antiquit. Brit. p. 4. Caesaris principatus sustulit Druidas. Of which their sacrificing of Romans in Britain, both the Roman and our own Historians are witnesses; justly calling them cruel superstitions: In quibus Insulani cruore captivo adolere arras, & hominum fibris consulere Deos fas habebant. And, Sacerdotes infando ritu humanis mactatis hostijs, Deos consulebant. And the Druids were ever present at these cursed, cruel and most Inhuman Sacrifices: horum erat publicis sacrificijs interest. For example our Protestant Historians, with others, thus writ of Bunduica, directed by the Druids, when she had stain 80000. Romans: she exercised all kind of cruelty one such men as she took. As for the Noble women that she gate, she hanged them up, and cut of their paps, & sewed them to their mouths: besides this, she stretching their bodies out at length, thrust sharp stakes clean through them: all which things were done in despite, when they sacrificed, and feasted in their Temples. And whatsoever cruelties, outrages, revolts, tumults, or seditions, as the Romans termed or interpreted not concurring with them by the Britan's, the Druids having power with severest punishments to Order and direct all things, all these were by the Romans ascribed, and imputed unto them. 6. Therefore of all people in Britain these Druids were, and must needs be most odious to the Romans; and their Religion which allowed and practised such Barbarous, cruel, and execrable devices, & was so hateful unto them, that as our Protestant Historians writ this Emperor by his Imperial Authority, and decree had forbidden the Druids Religion in Britain: Marci Antoniuses Veri authoritate & decreto profliganda esset Religio quae omnium memoriam superabat. In which opinion there was now no evasion to be found out, but the Druids superstition must presently be abandoned in Britain. And not to build too much upon these men's words, most evident it is, that although the Roman Emperors had not published any Edict, for the abolishing the Religion of the Druids in Britain, nor without the allowance and approbation of the King of Britain, could by the agreed conditions between them, so fare intermeddle to make any general law to bind all the Druids, or any other kind of people in this kingdom: Yet now both our King Lucius consenting, and seeking it, and the Roman Emperors so long desiring it, and fare preferring Christian Religion before that which they professed, the way is laid wide open, and ready prepared for a common forsaking of the Druids superstition, and embracing the sacred Religion of Christ in this Nation. For although we yield to them which hold King Lucius did not Rule in all Britain on this side the wall or Trench of Adrian, yet most certain in Histories it is, that he and the Roman Emperors together possessed it all. And these Emperors and their Lieutenant's had publicly, as before, given warrant for any man to be a Christian in all their Territories, and Anton. Sabelicus Eunead. 7. libr. 2. Hector Both. Scot Hist. l. 3. f. 55 Ho●●nsh. H●st. of Engl. l. 4. cap. 9 Theatre of great Britain l. 6. they desired nothing more, than the Druids utter destruction, and extirpation, and P. Suetonius not long before Lieutenant hear for the Romans had begun it when in the Isle of Anglesey, which was the resident place of the most learned and commanding Druids both for Britain and Gallia he had utterly destroyed them, their execrable places of Sacrifice, and scarcely left there any memory of them. By which proceed the chiefest difficulties of the Conversion of Britain especially in temporal respects were now overcome. And for spiritual further helps beside so many holy and Apostolic men preaching hear then among the Britan's, of whom I have made memory before, we find that many among the Romans hear at that time were Christians, and so had their spiritual guides to direct them; and which also gave Instructions to King Lucius and his Britan's. Lucius Britanniae Rex de Christianorum Hector Both. Scot Hist. l. 5. f. 55 pietate & miraculis à Romanis in Britannia sub Trebellio & Pertinace merentibus permulta audivit. And we are further assured by foreign Histories, that in the time of this Pope S. Sote● and Emperor about the year of Christ 174. Anno & quod excurrit 174. Pontifice Maximo Sotere: diverse Bishops were Arnold. Merm. Theatro conu. gent. & alij apud eund. ib. sent into these parts, which these Antiquaries bring on their journey hitherwards as fare as Calais, Morinis, naming diverse of them, as S. Fuscianus, Victoricus, Piato and their companions: Antistitibus S. Fusciano, Victorico, Piatone, alijsque socijs. And to put us in mind of their coming hither, they tell us, they had there the shortest passage into Britain, & they bring ancient witnesses thereof. Vnde brevissimus in Britanniam, nunc Angliam, est Traiectus, uti Tacitus, & julius Caesar meminere. THE XII. CHAPTER. HOW THE RELIGION OF THE DRVIDES in Britain made some hindrance for the general receiving of the law of Christ; But convicted to be abominable Idolatry, and Superstition, the Professors of it generally embraced the faith of Christ, detesting their former Infidelities and Impieties. 1. WHEN matters were thus fare proceeded for the general receiving of Christian Religion in Britain, the King and his Nobles seeking it, the Roman Emperors and Lieutenants giving consent there unto, and many holy Apostolic Bishops and Priests now hear both among the Britan's, and Romans which urged it, and offered themselves daily to maintain and prove that to be the only true and lawful serving of God, and way to eternal happiness, and salvation after this life: And that profession of the Druids which the Britan's hear before this time, as also the Inhabitants of Gallia, and a great part of Germany, had many hundreds of years followed, and practised, was impious, false, Idolatrous, damnable and diabolical, many of the chief Doctors and teachers thereof were much troubled and perplexed hereat, and in temporal respects not without cause. For if a forsaking of their Rites and Ceremonies should generally and with public warrant, and regal Authority, ensue, their temporal honours, dignities, revenues, Immunities and privileges granted unto them only in regard of their teaching, and maintaining that their Profession, would not only be taken from them, but in all judgement be conferred and bestowed, (as they after were) upon the Christian Bishops and Clergy to succeed, professed enemies of their callings. Hear upon to give a quiet and peaceable Introduction to the holy Law of Christ, which alone yields all true peace, and quietness to the souls of men in earth and heaven, and not to bring it in with the only temporal sway or power of the King of Britain and Roman Emperors, as the custom of Mahumetans and some others is, which have no thing but sword, penal Edicts, and Persecution, to vent and support their bastardly Religions withal, diverse conflicts and disputations were had in this kingdom between our Christian Apostolic men, and the best learned of the Druids Law. These urged many reasons and popular, for their manner and custom of worship, yet preserved in Histories. They had to plead for themselves, that not only Britain and British Lands many in number, but France, and great parts of Germany joined with them in Religion: And in their worshipping for Gods, jupiter, Apollo, Mars, Mercury, Audate, Berecynthia and some others, most of the gentiles conspired with them. Their Religion and themselves by that name had continued, and flourished in the world from the time of Druius that great King and high Priest, Druius Germanorum Pontifex. Who reduced the gentiles Religion into Henric. Pantal. l. de Vir. Illustrib. Germ. part. 1. p. 40. 41. Selden Analect. Anglobr. l. 1. c. 1. c. 4. Berosus. Nichol. Vignier. Biblioth. Hist. An. mundi 2200. Hist. aggregative des annal fol. 3. Bernard. Giunti Cron. in Driius. joa. Frisius Biblioth. Philos. Anno mundi 2070. Ante Christum 1892. Io. Bal. l. de Scriptor. centur. 1. in Samothe. Camd. Brit. p. 12. Plini. l. 12. cap. 1. Lud. Caelius. l. 7. c. 1. Tacit. lib. de morib. & popul. German. Andr. Altham. in schol. in Cornel. Tacit. supr. Ill. Caesar lib. 6. Belli Gallic. Hector. Both. Scot Hist. l. 2. f. 22. 23. this order, founded them a College & gave them their denomination about the year of the world's Creation 2900. Druius' ille apud Germanorum Celtas, vir magnae Authoritatis gentilitiam Religionom in ordinem redegit, atque Druidarum Collegium Religionis ergo instituit, a quo etiam Druides apud Gallos' & Germanos dicti. And the Town in Normandy, called Dreux, was also so named from him, as their Histories say, and the Ryver Druentia running thereby. What was the certain time of their beginning is not so certain. Pantaleon before saith, it was in the year of the world 2900. joannes Frisius saith, in the year thereof 2070. and 1892. years before Christ. Bernado Giunti will have it in the 420. year after the flood of Noe. Nicholas Vignier asscribeth the Reign of King Dryus or Driws to the year of the world 2200. Therefore I cannot be of these late writer's mind, which say, they were called Druids of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oak in Greek, because they were some times under Okes in the woods. For so we might call all old Idolaters Druids, for the Scriptures witness, they sacrificed in Groves and Woods, so doth Pliny, Lud. Caelius and others Lucos, & nemora consecrant. And the Greek writers, as Eutropius, Dio, Herodian, Zosimus and the rest are silent of this Sect, as the Latins also, but when they speak of Britain, France and some parts of Germany where only, and no where else this Religion reigned. And julius Caesar is plain, there were no Druids in Germany, but they differed much from the Gauls in Religion. Germani multum à Gallorum consuetudine differunt. Nam neque Druides habent, qui rebus divinis praesunt. And the Scottish Historians say, the ancient name of these men in the languadge hear, was Durcerglijs, and they were Romans which spoke not Greeke which gave them first the name Druids of Druius, to make the strange name to take Latin declension: hos Romani Scriptores Druides ut peregrinum vocabulum inflexionem caperet Latinam, appellant. And hear were no Greeks in these parts to give them a Greek name, neither did their Sect come near a●●●art of Greece, at any time, and howsoever we will pronounce the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oak, dries or drus, we should by deriving them from thence, call then Drissets, or Drussets, as of Cus, and Hus, we call Cussits, and Hussits, and not Druidae, or Druids: But for their Antiquity they might truly make it of so great continuance. 2. Neither was their honour and glory in Britain, and where else they lived, of a lower degree. Vestitus corum valde pretiousus, atque ornatus insignis. Henricus Pantal. l. de Vir. Illustr: Germ. part. 1. p. 40. 41. Nam collo torques, manibus annuli, lacertis Armillae addebantur. Vestes erant tinctae, & auro pictae: Their apparel was very precious, and attire singular. For they wore chains of gold about their necks; Rings one their hands, and bracelets one their Arms. Their garments were died, and embroidered with gold. And their habitations and dwelling places were no less stately, the cheifests of them seated Antiquit. Eccles. Landau. Bed. l. 1. Hist. c. 4. Gildas l. de excid. & conq. Brit. Galfr. monum. Hist. l. 4. c. 19 Pont. Virun. libr. 4. Dicetus Hist. M. S. ann. 178. Matt. West. Hist. an. 185. 186. Martin. Polon. Supput. in Eleutherio. Robert. Barnesin Vit. Pontif. Rom. in Eleuther. Matth. Parker Antiq. Brit. Godwin. Conuers. of Britain. Stow. Hist. in King Lucius. an. 179. Polid. Virgil. Hist. l. 2. Hector. Both. Scot Hist. l. 2. f. 23 Theatre of great Brit. l. 6. Selden Analect. Mich. Dract. Polyolb. Io. Hard. Chron. c. 51. Ammianus Marcellin. l. 15. in Constantio. julius Cesar Belli Gallici. l. 6. Lucan. l. 1. in the chief Cities of Britain, and their Mansions converted afterward to be Archbishops, and Bishops Palaces, sometimes they resorted to woods as all ancient Witches, Magicians, and Idolaters did, to exercise their Sorceries, and offer their Sacrifices, especially to such Oaks, as bore Misseltoe, naturally medicinable for diverse infirmities, and therefore to the rude people they ascribed a certain Divinity to such Trees. Their houses, as themselves also had exemptions from all services, exactions, and troubles. They were chief judges in all matters both spiritual and Temporal, having all men obedient to their Order, sentence and determination under the greatest penalty of abandoning, and exilement from the Society of men, and such like, and death itself at their pleasures, designing whom they listed to be cruelly sacrificed to their Devils, and Idols, whom they termed Gods. The chiefest of them had for a singular sign of honour fire borne before him. Ante quem ignis dignitatis, honorisque insigne deferretur. Ammianus Marcellinus speaking of these men, giveth this praise unto them, that they were of great wits, and lived in companies or Colleges, according as Pythagoras ordained, they were lifted up with questions of hidden and high things, and despising human matters, pronounced that men's souls were Immortal. Druidae ingenijs celsiores, ut authoritas Pitagorae decrevit, sodalitijs astricti consortijs quaestionibus occultarum rerum altarumque erecti sunt: & despectantes humana, pronuntiarunt animas immortales. Which opinion of theirs of the soul's immortality julius Caesar with diverse others also confirmeth, but in a lewd sense of Transmigration of going from one body to an other. Hoc volunt persuadere, non interire animas, sed ab alijs post mortem transire ad alios. And if any man was dangerously sick, in war or peril, & would offer Sacrifice, or vow to offer it, they used the Druids as Ministers to offer it. Qui sunt affecti gravioribus morbis, quique in praelijs periculisque versantur, aut pro victimis homines immolant, aut se immolaturos vovent, administrisque ad ea sacrificia Druidibus utuntur. Diodorus Siculus who lived in the same time with julius Caesar giveth his reason, that the Druids were thus used for Priests in all the Sacrifices of the Gauls and Britan's, much to their honour in their opinion which were ruled by the Druids: because they hold that Sacrifices should be offered by them, which be acquainted with the divine Nature, and are skilful of the languadge of the Gods: and they think that by these men's intercession good things should be Diodor. Sicul. l. 5. ●●●um antiq. asked of the Gods, by whose counsel they enjoy peace and war. Est apud cos moris, nullum absque Philosopho Sacrificium facere. Existimant enim per divinae naturae conscios sacra fieri oportere, tanquam linguae Deorum peritos. Atque horum intercessione bona a dijs censent petenda, quorum consilio, & pace, & bello fruuntur. Our Protestant Authors of the Theatre of great Britain make Caesar and ancient writers to write in this manner: The Druids office was employed about holy things: for they had the managing of public and private Sacrifices, and to interpret Theatre of great Brit. l. 6. and discuss matters of Religion. Unto them do resort great numbers of young men to learn at their hands, and they he had in great reverence, for they determine almost, all controversies and matters in variance, as well public, as private. And if there happen any thing to be done amiss, if there be any murder committed, if there arise any controversy concerning inheritance or bounds of lands, they take the matter into their power, and award either recompense or penalties in the case. And if there be any, be he private parson, or be it corporation, that will not stand to their judgement, they interdict him, which punishment amongst them is held most grievous. They that are so excommunicated, are accounted in the number of the wicked, and ungracious. All men shun them, all men eschew their company, and communication. This is one of the chiefest things that they labour most to beat into men's minds, that the souls die not, but do after death pass from one to an other. And hereby they think men should be most stirred unto virtue, when the fear of death, is nothing regarded. Also they dispute many other things: as of the stars, and of their move: of the bigness of the world, and the earth: of the nature of things, of the strength and power of the Gods Immortal: and do therein instruct the youth. Thus we have heard what those Druids and their followers, which had not before submitted themselves to Christ, did or could plead for the maintenance of their pretended Religion, and honour and glory which they principally enjoyed by profession thereof. 3. Now let us a little examine their cause by their own Authors and their own proceed, for to write at large of their most gross and inhuman absurdities would require a volume from me, as the like hath done of other writers against such Pagan Gentiles their superstitions. Whereas all creatures cry out unto us, especially the more Noble as the Celestial bodies (in searching whose natures and effects these men were most conversant,) that there is an eternal and omnipotent maker and causer which created all things, who being without beginning or ending was made or caused by no other: caeli enarrant gloriam Dei, & opera manuum eius annuntiat firmamentum. And divine worship is only due unto him, for his almighty excellency, and the benefits, which man a reasonable creature received, and further expecteth, and needeth to receive from him, which we commonly call Religion, a Religeinge, Religation, or dutiful binding of man informed with a reasonable intellectual, and immortal soul, ordained as it were the Lieutenant and Viceroy of God to govern this inferior world, & by his better eternal part, assured that better and eternal things are ordained for him, if he doth not deprive himself of them, but seek, find out and perform the will and commandment of so infinite good and bountiful a Creator, Preserver and Maitayner of all things, especially for the use and end of man so dignified and exalted among his creatures. Which these Druids and their Disciples were so fare from effecting, that they gave him no honour at all, never remembering him among those they worshipped, but doing the greatest dishonour they could unto him, in giving that glory and majesty, which is only proper and due to him, to his rebellious creatures and professed enemies, damned and infernal souls hundreds of thousand before them, and diverse of these by probable Historical accounts of later time, and Creation, than the Author of their own Sect, Druius was. And if we will follow julius Caesar, who of all writers writeth most of their pretended Religion, living in the time of their chiefest sway, and best knew what they professed, he writeth of the Germans, that they differed much from the French, and their Druids in Religion: Having no Sacrifices, and only accounting them for Gods, whom they see, and by whom they are manifestly known to be helped, as the Sun, Moon, and such visible things, and heard not of any other God. Germani multum à Gallorum consuetudine differunt. Neque Sacrificijs student, Deorum numero julius Caesar l. 6. Belli Gallici. Andrea's Althanur. Brenzius in scholijs in Cornel. Tacit. l. de sit. Mor. Germ. Henric. Pantal. l. de Vir. Illustrib. part. 1. p. 40. 41. eos solos ducunt quos cernunt: & quorum apertè opibus in●antur. , Vulcanum, & Lunam: reliquos ne fama quidem acceperunt. Yet the Germane writers are so confident, that the Druids ruled there in Religion, that they show us to this day in Germany, as fare as Bavaria two especial places; where they were wont to assemble under great Okes, to exercise their superstitions, and in detestation thereof, two Monasteries called Oberaltaich and Nideraltaich, were founded there, to blot out their memory. In Banaria quoque inferiore, sub quereu magno superiore & inferiore suam superstitionem exercebant, quae loca postea in Monasteria conversa, etiamnum Oberaltaich, & Nideraltaich appellantur. Therefore these could not be Professors & Teachers of the true God, his worship and Religion, which for diverse people and Countries, and for themselves also had such variety and change of Gods, and Religion, in diverse times and places, and yet all of them professing most gross and stupid ignorance, or wilful Idolatry, the greatest Irreligion to God that can be. 4. And as they thus proved themselves to be Athests leaving no possible true God to be worshipped, so by their error of Transmigration of souls from one body to an other, they fall into one of these absurdities, that one soul might and should in the end inform many, even hundreds of bodies, or else cease at the last to inform, cease to be, and made mortal. And as chimerical a fiction it was of them to say, as Lucan expoundeth them, that when a soul left a body in this world, it went into an other world, and there informed an other body. Vobis Authoribus, umbrae Non tacitas Erebi sedes, Ditisque profundi Luc. l. 1. Pallida regna petunt; Regit idem Spiritus artus Orb alio long, For so they must needs make more worlds, where generation and corruption is, besides this terrestrial and sublunary, were we inhabit. And therefore justly doth the same Author call their profession Barbarous rites, a false manner of worship, and singular against all the world beside. Et vos barbari●os ritus moremque sinistrum Sacrorum, Druidae positis repetistis ab armis. Solis nosce Deos, & caeli sidera vobis, Aut solis nescire datum. And thus in their Religion we find neither true God to be worshipped, nor true man to worship him. And their practice both taken away all things, that are required to true worship, and Religion, and they exercised in place of them quite contrary and unlawful things. Which we shall evidently perceive if we examine them by the decalogue or Ten commandments given by God in the Law of Moses, commonly thought both by Divinity and Philosophy to be the Law of Nature except that of the Sabbath day to be observed. 5. The first of, one only God, we have heard how they transgressed it; so likewise of not making any Idol to adore or worship, having the Idols and false Gods before remembered. S. Gildas is an able witness that the monstrous Idols of Britain in this time were not inferior in number to those of Egypt, commonly esteemed the most Idolatrous Nation of the world, and some of them with deformed lineaments remained to be seen in his time. And this blind people of Britain gave divine honour even to Mountains, Hills and Gildas l. de Excid. Brit. Rivers. And yet besides these, had errors and Idolatries common with other Nations. Non omittens priscos communesque cum omnibus gentibus errores, quibus ante adventum Christi in carne omne humanum genus obligabatur obstrictum, nec enumerans patriae portenta ipsa diabolica pene numero Egiptiaca vincentia, quorum nonnulla lineamentis adhuc deformibus intra vel extra deserta maenia solito more rigantia, toruis vultibus intuemur: neque nominatim inclamitans montes ipsos, aut colles, aut flwios olim exitiales: nunc verò humanis usibus utiles; quibus divinus honor à caeco tunc populo cumulabatur. The same have others both Catholic and Theatre of great Brit. l. 6. Protestant Antiquaries after him. And the Sacrifices which they offered to these abominable Idols, were the most detestable, and for such not unworthily ranked both by their own Pagan, and Christian writers, among the most cruel and Barbarous savages of the world. Pro victimis homines immolant administrisque ad ea Sacrificia Druidibus utuntur. Publiceque eiusdem generis Caesar l. 6. Belli Gallici. Cicero Oratione pro M. Fonteio. habent instituta Sacrificia. They offer men for Sacrifices, and the Druids be the ministers in such Sacrifices. And such Sacrifices be instituted by public Authority among them. Thus hath Caesar and others. Cicero speaking of these Druids saith: His quicquam sanctum, ac Religiosum videri potest, qui etiamsi quando aliquo metu adducti Deos placandos esse arbitrantur, humanis hostijs eorum arras, ac templa funestant? ut ne Religionem quidem colere possint, nisi eam ipsam scelere violarint. Quis enim ignorat, eos usque ad hunc diem retinere illam immanem, ac Barbaram consuetudinem hominum immolandorum? Quamobren quali fide, quali pietate existimatis eos esse, qui etiam Deos immortales arbitrentur hominum scelere & sanguine facile posse placari? Can any thing be accounted holy and Religious with these men, who when they are a afraid of any thing and would have their Gods pacified, do profane their. Altars and Temples with sacrificed men? So that they cannot exercise their Religion, except they first violate it with wickedness. For who is ignorant, that even to this day, they retain that savage and Barbarous custom of sacrificing men? Therefore can you think those men to have any Religion, or piety, who think their immortal Gods (so he a Pagan nameth their Pagan Gods and Idols) may be easily appeased with the wickedness, and blood of men? The like hath Dio Cassius, Ammianus Mercellinus, and others among the Gentiles, all crying out against Dio Cass. in Epitome. apud Xephelin. in Nerone. Ammian. Mercell. in eod. jul. Caesar. lib. 6. Belli Gallici. Io. Selden Analect. p. 27. Plinius natural Hist. l. 3. Io. Seld. Analect. Anglob. p. 35. Theatre of great Britain l. 6. these most Barbarous proceed, and yet termed with them Religion. And to fill up the measure of this their most inhuman Irreligion, as julius Caesar with others testifieth, these men had Idols of an Huge greatness whose members being made of wands, they filledfull of men alive, and so setting them on fire burned them: immani magnitudine simulachra habent, quorum contexta viminibus membra vivis hominibus complent, quibus succensis circumuenti flamma exanimantur homines. And Pliny with others is witness, that they were so fare, from doing any homage or duty to God, that they bestowed all such upon the Devils his Enemies, and were so fare and so long time in his days had been practised in Magic and Invocation, and worshipping devils, that he supposeth the Persians so fare distant, and given over then to that most horrible dishonouring of God, had learned and received it from hence, where the chief Masters and practisers thereof remained. 6. And concerning the other commandments of the second Table, of honouring Parents, not committing murder, adultery, theft, or wrong unto men, which are warranted by the Law of Nature, these men were as fare from performing them, as those of the first Table about divine worship, but this so termed Religion gave either commandment or public allowance to break them all julius Caesar writeth, that the men kept women as wives common unto them, and brothers the women or wives of their brothers, and jul. Caesar Bell. Gallici l. 6. parents those of their children. Vxores habent deni duodenique inter se communes, & maxim fratres cum fratribus, & parents cum liberis. The like hath Io. Zonaras in Severo. Zonaras; and how in some parts of this Country the people went naked. Nudi degunt, mulieribus promiscuè utuntur. And this was accounted a virtue & honour among them, as their Queen Bunduica did publicly profess, in her prayer to her Goddess Andraste, or Andaste: Qui cum caetera omnia, tum liberos, Bunduica Regina in orat. ad Adasten apud Io. Xephilin. in Epitome. Dionis. in Nerone. & in Severo. Dio. & Xephil. supr. Io. Zonaras in Severo. Theatre of great Britain lib. 6. S. Io. Chrysostom. Serm. de Pentecost. Hier. adverse. jovinian. & uxores communes inter se putant: The Britan's did esteem children; wives, as all other things to be common among them. And both Xephilinus, Dio, and Zonaras say, it was as lawful for them to steal, libentissimè latrocinantur: If theft may be, where all things are allowed to be common. What they esteemed of murder, and corporal violence may be collected by that is said, when the Innocents' were at command to be sacrificed to their devils. And to use S. Chrysostoms' and S. Hieroms' speech as our Theatre Protestant's translate them: S. John Chrisostome saith, the Britan's fed upon human flesh, making no difference betwixt the blood of man, and beast. Of which barbarism S. Hierome also complained, that some of those Nations (he expressly nameth the Scots) used to eat the Buttoks of Boys, and Paps of virgins, which in their feasts were served for the daintiest dishes. And this most savage and barbarous behaviour of this kingdom, under the Religion and Reignement of the Druids, was by their government now become so notorious in the world, and odious, that, as S. Gildas noteth Pophyrie that great Pagan Philosopher and maintainer of their superstitions, and so enraged against the Church of Christ, that he calleth him the mad dog, Porphirius rabidus orientalis adversus Ecclesiam Porphir. apud Gildam l. de excid. Britanniae prope Initium. canis, living in the East nameth this Country, the mother of Tyrants. Britannia fertilis Provincia Tyrannorum. 7. These and such other most gross and hellish superstitions, errors, and exercrable wickedness in practising their pretended Religion, being so invincibly proved, that neither denial, nor excuse would be made, and seeing how all the world had already, or now was to forsake them, the Roman Emperors and their Lieutenants in France had banished them, they sought their destruction hear in Britain, and the King himself with his Nobility condemned them, and very many of their best learned men both in this and other Countries had abandoned their Rites, and usadges, and now embraced and actually professed Christian Religion, thus spurred forward, and thereby more seriously, and deliberately reflecting upon those convicting, and unansweareable motives thereunto, which I have remembered in the first Age, and more properly belonging to the Druids of Britain, than any people of this or other Nation. They also with their followers and Disciples gave a common consent to relinquish their so condemned superstitions, and receive the law of Christ, and this in so general or universal manner, that within short time after, few or none were to be found, which professed their so condemned Idolatryes, and Impieties. And among their own superstitions, they had some better observations and directions delivered and proposed by a better spirit, to bring them more readily into the way of truth, among which was that their ancient Tradition, which I have spoken of before of picturing & reverencing a Child in a Virgin's Arms, which when the Mysteries of Christ were preached & proved unto them more easily brought them publicly and plainly to profess and follow that, which figuratively, & prophetically in obscure manner and signs they had acknowledged long before Christ's Nativity. THE XIII. CHAPTER. OF POPE S. ELEUTHERIUS, AND HOW IN his Papacy, and by his Papal order and power Britain had the honour to be the first Christian kingdom in the world, and eldest daughter of the mother Church of Christ, King Lucius by his Ambassadors and petition to the Pope of Rome so obtaining. 1. ABOUT this time when matters were thus acting, or acted in Britain, S. Soter the holy Pope of Rome was Martyred, not by the commandment, but rather against the command and Edict of Marcus Aurelius the Emperor, having given so severe and strict order and charge that no Christian should be molested or questioned for his Religion, by some malicious and false accusing Adversaries. And S. Eleutherius, Damasus Pontif. in Eleuth. Martin. Polon. in Eleuth. Matth. Westm. an. gratiae 185. Florent. Wigorn. Chron. an. 162. al. 184. Lampridius in Commodo. Mar. Max. & Senat. apud eund. ib. Herodianus l. 1. Dio in Commodo. or Eleutherus succeeded him in the See Apostolic, and by the common opinion ruled the same, 15. years, or more. Marcus Aurelius Antoninus was yet Emperor, and after him his son Commodus, who though he was a most wicked man, exceeding all that went before him in impiety, as Marius Maximus, Lampridius, and in them the whole Senate of Rome with others are witnesses, yet as a scourge of God, to the Persecutors of Christians, he oppressed them, and was favourable unto Christians, never molesting them; whether it was at the mediation of Marcia a woman, whom he exceedingly affected, and was as Dio saith, most friendly to Christians, Christianorum studiosissima, or otherwise, I do not examine, he remained Emperor all Pope Eleutherius his time. And Lucius was still King in Britain, and so by general consent of Antiquaries continued all the time of Pope Eleutherius, who as all our English Protestant Historians, with others do willingly and freely acknowledge, was an holy Bishop and studious to have the word of God published, a good Master of the household of Christ, and so adhering to the Doctrine of the Apostles that he confirmed the Britan's therein. Pius Episcopus, Matth. Parker. Ant. Brit. p. 4. Io. Bal. lib. 1. de Act. Pontif. Rom. in Eleutherio. divino verbo propagando students. Bonus paterfamilias de thesauro suo nova cum veteribus proferens effecit, ut confirmatis & consolidatis Britannis in suscepta prius ab Apostolis Doctrina, totum illud regnum in eius fidei verba iuraret. Thus writ two Protestant Bishops, the one their first Archbishop to whom the rest subscribe in this opinion of S. Eleutherius. 2. What was his Religion in particular concerning matters now questioned by them, they are not so willing to utter in express terms, because they are enforced by all Antiquity to yield that the Religion which he professed was the same which was then by public Authority generally preached and embraced in Britain. But he established among other things, the Florent. Wigor. Chron. an. 181. true Observation, of Easter, die Dominico a 14. usque ad 21. celebraretur. Acknowledging, as before, that he confirmed the Britan's in the Doctrine of the Apostles. And further testifying from Antiquities that his mother Authia commited Magdeb. cent. 2. col. 133. cap. de Scholis. N●ceph. l. 3. c. 29. Pius 1. Epist. 1. ad S. justum. Vienn. him to Anicetus' Pope before S. Pius, by many Authorities, to be instructed in Divinity: Authia Eleutherium filium suum Aniceto tradidit erudiendum, qui sacras literas ab eo doctus, sacro Cleri numero inseritur: and so familiar, and accounted renowned with Pope Pius, that famous Massing Pope, as is already declared, they must needs grant he was as fare a professor of that present Roman Religion, which they name Papistry or Popery, as they have confessed of those holy Popes his predecessors in the See Apostolic, and Tutors in Religion. And for some chiefest particulars, they give us their particular warrant, that it was so. For the Pope's spiritual supremacy they writ that he claimed, and partised it, as the definition or Institution of the Apostles, and their successors to his time: Romanae sedis Primatum arrogat, cum ait ab Apostolis eorumque Magdeburgenses cent. 2. c. de primatu. col. 141. 142. Robert. Barns l. de Vit. Rom. Pont. in Eleutherio. successoribus multorum consensu Episcoporum definitum esse: and provided that in Bishop's cases, and accusations, nothing should be determined, but by the Pope of Rome. Accusationem contra Episcopos intentatam, Episcopos audire permisit: sed ut nihil, nisi apud Pontificem definiretur, cavet. But this will more plainly appear in the planting of Christian Catholic Religion hear, in the ensuing History thereof. And this shall stand in place of a Sea Mark to bring me into the true way of my British Historical Narration again. 3. For when matters of Religion had so fare and prosperously proceeded in Britain, as I have related in the former Chapter, and now nothing remained to be concluded of in those affairs, but how the true faith and Religion of Christ might be planted hear, by the most public, powerable, warrantable, and uncontroleable Authority in such proceed, it was generally agreed upon according to those grounds and approved Rules which our Protestant Antiquaries have proposed and prescribed unto us before, that so great important and general a business of converting a whole, and so Large a kingdom neither lawfully might, or could be establish in all things thereto required and necessary, without the help, power and highest warranting prerogative of the Roman See Apostolic. And therefore the final determination of our King, his Nobles, and most Religious and wisest Aduisers in this Noble work, was, to petition to the Pope of Rome by letters and Ambassadors from hence, that he would accordingly as his high Pastoral charge and office called upon him in such affairs, to take this great Action in hand, and effect it by such men and means as should be thought most fit, and approved unto him. Whether this Resolution and ambassage of King Lucius was made and directed first at this time in the Papacy of S. Eleutherius, or toward the later end of Pope Soter, I dare not to determine, because we read in the best and most allowed Relation of this ambassage, that it was now acted in the very beginning of the Popedom of Eleutherius, and then both King Lucius letters and Ambassadors were come to Pope Eleutherius at Rome, with this suit. Huic (Eleutherio) initio Pontificatus supplices literae venerunt à Act. Eleutherij Papae in Breviar. Rom. die 26. Maij. Anton. Sabellicus l. 5. Ennead. 7. Platina in Eleutherio. Lucio Britannorum Rege, ut se ac suos in Christianorum numerum reciperet. Which giveth Argument, that if such letters and Ambassadors were not sent in the life of Pope Soter, and hindered of execution by his unexpected Martyrdom, yet at the least the Resolution hereof was made in his time, otherwise those Ambassadors and letters could not have been transported so fare, and so soon, if we should expect resolution to his days as to be there in the beginning of his Papacy. The largnes of this kingdom, the diversity and manifold number of parsons, even of chief account, both in spiritual and civil respect commorant in distinct and much separated places, whose consent was requisite, and many of them, their judgements not presently convicted Stow Hist. in Lucius. Matt. Park. Ant. Brit. p. 4. Io. Gosceln. Eccles. Hist. Io. Balaeus l. de Script. cent. 1. in Lucio Pio. Act. S. Soteris in Breu. Rom. 22. April. Baron. Tom. 2. an. 179. in Sotere & Eleuther. Sever. Bin. notat. in to. 1. Concil. in Vita Soteris & Eleut. Anton. Sabellic. l. 5. Ennead. 7. Goscelin. & Bal. supr. for such a message, and other difficulties draw me deeper into this opinion that this ambassage was attempted, or concluded, in Pope Soters' time. For as our learned Protestant Antiquaries writ: haec contigerunt anno à Christi adventu in carne 179. ut veriores Annales commemorant: according to the truest account in Histories this ambassage was in the 179. year of Christ, in which year by the common account, S. Soter was put to death, on the 22. day of April, and the See Apostolic was void before S. Eleutherius his Election 10. days. So the remnant of this year from the second day of May is fare too short a time to assign for the managing of so many and important affairs, especially if we add the sending hither again, from Rome by Pope Eleutherius, Damianus and Fugatianus, which was also done in this year, as these men affirm: and much more if Eluanus and Medwinus, which were but Catechumen and not Baptised when they were sent from hence to Rome were so perfectly instructed, examined, and ordinarily as the course of the Roman Church was at that time proceeded in taking Ecclesiastical Orders, Eluanus returning a Bishop, and Medwinus a chief Preacher and Priest, these things requiring a longer time than is allotted before to be done in the Papacy of Eleutherius, if they returned hither this year with S. Fugatius, and Damianus, as our Antiquaries incline to deliver, I must needs also incline to hold this ambassage was begun in S. Soter his time, and by his death hindered Bal. l. de Script. cent. 1. in Lucio. Matth. Parker. Antiq. Brit. p. 5. Stowe Hist. in Lucius. Io. Gosc. Hist. Eccl. from execution until this beginning of S. Eleutherius Ruling in the Church of Christ. 4. But how soever this ambassage may be questioned, when it was taken in hand, in the time of Pope Soter, or not before the entrance of S. Eleutherius into that charge, it is a confessed truth, and out of Controversy, among all Historians, catholics, or Protestants, both that this ambassage about the public Conversion of Britain was from King Lucius, King in Britain to the Pope of Rome, as also that at this time all Countries between this kingdom and Rome, as France, Lorraine, Germany, and Italy had many renowned learned Bishops, and Priests, neither was Britain destitute of such as I have proved before. And this was well known to King Lucius as our Protestant Antiquaries thus assuer us hereof: Cumque cognovisset Lucius, Matth. Parker. Antiq. Brit. p. 4. quamplures nobiles Romanos fidem Christi à Romano Pontifice accepisse, eorumque exemplo Christianum nomen in singulas Provincias sparsum & disseminatum, statuit All Nations in the west part of the world as well as Britain by all antiquaries received the Christian faith from Rome. in eadem fide, sub Eleutherio tunc Romano Pontifice inaugurari: When King Lucius knew that very many noble Romans had received the faith of Christ from the Pope of Rome, and by their example the Christian name was dispersed and sown into all Provinces, he appointed to be inaugured in the same faith by Eleutberius then Pope of Rome. Where we see it justified by the first Protestant Archbishop that ever was, whom the rest of our English Protestant's do willingly follow, that not only the Nobles of the Romans had received the faith of Christ from the Pope of Rome, but all Provinces had followed their example therein: Whereby it is evident both that there were many learned Bishops and Clergy men between this and Rome, of whom King Lucius with fare less labour and difficulties might have received the faith of Christ, then from the Pope of Rome, had not the Preeminency of that Apostolic See in such, cases called upon him to appeal thither, for the general and juridical settling of himself and kingdom in the Christian faith. And by this narration itself, without further Authority in this place, it is manifest, that if King Lucius had not used the Roman Pope's power, and direction herein, he had been singular, having no example to warrant him, but the example of all Provinces singulas Provincias in this part of the world, receiving the faith from the Pope of Rome to condemn him, even in the judgement of Protestants themselves, if he had otherwise proceeded in this business. 5. Therefore I can but marvel what a Protestant Bishop meaneth, first to extol with great praise our King Lucius for this Action: and after as much condemn him in the same respect. He commendeth him in this manner: great cause have we with all thankfulness to celebrate the memory of this excellent Godwin conu. of Brit. p. 35. Prince, by whom God did not only bless this Land with the knowledge of his truth, but in such sort did it, as thereby he hath purchased unto the same the Title of Primogenita Ecclesiae, the most ancient, and first begotten of all the Churches in the world, for that as Sabellicus hath well noted although Christ was preached elsewhere privately Britain the first Kingdom in the world which publicly, and generally received the saith of Christ. in many other Nations, long before, yet, omnium Provinciarum prima publicitus Christi nomen recepit. Of all Nations it was the first that with public approbation of Prince and State received the Profession of Christian Religion. Thus fare he commendeth King Lucius for the carriage of this business, afterward insinuating first to his Readers, that there were Christian Priests and Preachers hear in Britain, when King Lucius sent to Pope Eleutherius about the general Conversion of this kingdom, and (to use his words) there is no doubt to be made, that at their hands (if he were not) he might have been baptised, that were the Instruments of his Conversion: And then he immediately thus addeth to dishonour this Noble King, for this his most honourable ambassage: But what shall I say? humanituns aliquid passus est: he thought happily it would be some little glory unto him, and a countenance also to the action, to fetch them that might seem to be the Authors of this design from Rome, the Seat of the Empire, the Mistress of the world, yea and also happily the upholders of his Crown, and Authority regal. Thus fare this Protestant Bishop and Antiquary: all which I have answered before, and now briefly repeat; if King Lucius was or might have been baptised by any hair, (all they as I have proved before of S. Timothy, Marcellus, Mansuetus, and others sent hither, or converted being consecrated Priests, or Bishops hear, by Authority from the Apostolic Roman See,) he must needs also be baptised by power from thence, if he had not sent this solemn ambassage thither. So likewise if he stayed the return of his Ambassadors, Eluan and Medwin, if the Pope had sent no others hither, seeing by all Antiquities, these were but Cathecumen, and not baptised, when they were sent to Rome, but there perfectly instructed, baptised, and consecrated, the one a Priest, the other a Priest and Bishop, if these or either of them baptised him, and his people, (if they alone had been able to perform so general and great a work,) it had been done by the power of the Pope of Rome, who consecrated them, and by Authority sent them hither, to that end. 6. So if King Lucius had appealed in this business to the Bishops of France or any Country between Rome and us, and if they had hearkened unto him herein without consulting with the Pope of Rome, yet all they being consecrated, and directed thither by his Authority, as we have seen before, King Lucius and his subjects resolved to be Christians, must become such by the labour, power and warrant of the Pope of Rome. And by that which is said before, by the warrant of our Protestants, of the both claimed and practised supreme spiritual power of all Popes from S. Peter, to this time of S. Eleutherius, and of him also, it is evident that this kingdom nor any other could be in such solemn and public manner converted, and all Ecclesiastical matters with change of Temporal laws be established, without the warrant and approbation of the Apostolic See of Rome, and Church thereof: in which respect and no other Sabellicus and others which truly call this our Britain, the eldest daughter of the Church; primogemita Ecclesiae, so term it in respect of the Church of Rome, our holy Mother, which brought forth this Country generally, and publicly to Christ before any other in the world, by sending holy Preachers and Apostolic men hither, which so brought it to pass to the great honour of this Nation. Eleutherius Graecia oriundus, sed Neapoli Anton. Sabellicus l. 5. Ennead. 7 in Italia ortus successit Soteri. Cum hoc nuper dignitatem adepto Lucius Britanniae Rex per litteras egit: ut se & suos vellet Christianorum numero addicere. Missi sunt eo Fugatius & Damianus viri pietate insigni, high Regem cum tota domo populoque universo Baptismi Sacramento insignaverunt: sublatoque malorum daemonum cultu, vera in gente pietas constituta est. Sic Britannia omnium Provinciarum prima publicitus Christi nomen recepit. Where it is evident, that Sabellicus this Protestant Bishop's Author giveth this dignity to Britain, to be the eldest and first borne daughter of the Church, because the Roman Church, first, and before all other Nations, did bring it wholly forth to Christ, wholly converting it: in which sense the King of France accounteth and styleth himself, primogenitus Annal. Galliae. in Claudio. Ecclesiae, the first begotten child of the Church among Kings, because Stephen a King in France rather a Duke, was in their opinion in the time of Claudius the Emperor converted to the faith of Christ, by Apostolic men sent from the See of Rome. And our King james whom our Protestant's would have to be the fourth such supreme head of their Church in England after King Henry the eight, the young child King Edward the sixth, and Elizabeth a woman and Queen, plainly and publicly in open parliament hath thus confessed: I acknowledge the Roman Church to be our Mother Church. Therefore except Mother and Daughter be not correlatives, and unseperable, Britain King james speech in his 1. Parliament. was the Daughter, & having no elder Sister, Daughter of that Church, was the first borne Daughter of the Church, by this prerogative, primogenita Ecclesiae. 7. And the Arguments which this Protestant Bishop would have to accuse or condemn King Lucius of vain glory, for sending to Rome to establish Godwin Conu. of Brit. supr. p. 35. the Conversion of Britain, because Rome was then, the Seat of the Empire, Mistress of the world, and happily upholder of his crown and regal Authority do advance the honour of King Lucius his zeal in Religion, and Duty to the Roman Church. For if the Conversion of Britain in so vinuersall & established order, could have been compassed without allowance of the Pope of Rome, it had been more secure for him, to have abstained from that ambassage, sent unto the Pope living in state of Persecution for his Christian Religion, and chief office therein by the temporal and Imperial Rome, temporal Seat of persecuting Emperors, their times of connivency only excepted, temporal Mistress of the world & temporal Upholder, or friend to the Regal crown of Britain, so fare as it did nothing which tasted of alienation from the Roman Pagan Imperours' will, and dignity, with which King Lucius his professing a Religion persecuted by them, and suing for establishing and confirmation thereof by the Authority of the Pope of Rome, which above all other things was most distasteful to the Roman Empire, and had for that cause put all the Popes hitherto to death, did most tw heart, and disagree. And therefore among diverse others John Funccius the Protestant Antiquary doth thus freely acknowledge: That at this time there were many most renowned Bishops in France whose help and assistance for the Conversion of Britain King Lucius might fare more easily have used then to have sent so fare as Rome for Preachers to be sent hither, and order to be given from thence for effecting that work, but that the dignity and prerogative of the Pope of Rome called upon him to appeal to him, for ordering and settling these affairs, and giveth this Act and example of King Lucius the most potent King of the Britain's as he styleth him, for a sure and certain sign and Argument of the Popes of Rome true honour at that time, when they were so dishonoured by the Emperors and worldly proceed: Quo in honore Io. Funccius l. 6. commentarior. in Chronolog. ad An. 178. Romani Pontifices eo tempore fuerint, ex hoc satis apparet, quod potentissimus Britanniarum Rex, Lucius, qui ea tempestate Christi fidem primitus ex continenti ultra Germanicum Oceanum in Britannicam Insulam publicè vocavit, non ab alio quodam Episcopo Doctores veritatis petijt, quam à Romano, cum tamen eodem tempore multi per Gallias clarissimi haberentur Episcopi. And in this, all Antiquaries do or aught to agree. THE XIV. CHAPTER. WHEREIN IS RELATED, HOW KING Lucius did not only sue unto the Pope of Rome by his Embassadges, for the general settling of Christian Religion in Britain, but for civil and temporal laws also to be allowed by him to rule hear in Temporal affairs. 1. OUR ancient Historian Ethelwerdus, warranted as some think by S. Gildas, and Nennius before cited, writeth that Pope Eleutherius sent letters, and a Legate to King Lucius of Britain, admonishing and calling upon him, to make profession of the holy Christian faith, and Catholic Baptism: Eleutherius beatissimus Christi famulus per Nuntium & literas Lucium adijt Insulae Ethelwerdus in Chronico in Eleutherio. Gildas & Nennius in M. S. Historijs supr. Regem, ammonens eum de fide, & Baptismo Catholico, qui tum Britanniae Regni potestate pollebat. To which Legacy and letters King Lucius did very soon after send as pleasing and contenting an answer, both by Ambassadors and letters to Pope Eleutherius, as the letters and Legacy of the Pope about so great and holy business, which he had so much and long desired, were welcome and grateful unto him, for although he most affected the accomplishing of this blessed work before this incitation given him by this renowned Pope according to this ancient Author of our Nation, who also say the fame of this Pope was great in all the world, ab ortusolis usque ad occasum exijt sancta opinio eius: yet now receiving new couradge, warrant, and direction, without any further delay, or procrastination, as this Author writeth, yields to the counsel and exhortation of Pope Eleuthererius: Qui concessit verisimili ratione Christianum se esse futurum. And by the advice and consent of his Nobles, and others of this kingdom whom it most concerned, sent two Ambassadors with suppliant and humble letters to this holy Pastor of the Flock of Christ, to give him thanks for that fatherly care, he had of his spiritual children so fare off, & to signify his most willing assent to godly Admonition, and entreat his further and speedy care and provision for the effecting thereof. 2. The most Authorised History of S. Eleutherius, and these letters warranted unto us by the Church of Christ in the Feast of this holy Pope, delivereth Act. Eleutherij in Breviar. Rom. in festo eius. 26. die Maij. the manner and tenure of them in this order: Huic Initio Pontificatus supplices literae venerant, à Lucio Britannorum Rege, ut se ac suos in Christianorum numerum reciperer. In the beginning of the Popedom of S. Eleutherius, humble letters came unto him from Lucius King of the Britan's to receive him, and Damas'. Pontif. in To. 1. Concil. in Eleutherio. his people into the number of Christians. The old Pontifical ascribed to S. Damasus saith of this Pope and this business: hic accepit Epistolam à Lucio Britannico Rege, ut Christianus efficeretur per eius mandatum. Pope Eleutherius received an Epistle from Lucius a British King, that by his commandment he might be made a Christian. The ancient Ecclesiastical Annals or Martyrologes do thus express it: Lucius Legationem misit ad Eleutherum Romanum Pontificem, Antiq. Tabulae Eccles. apud Baron. To. 2. Ann. an. 183. per Eluanum & Meduinum Britannos: rogans per eos Eleutherum, ut per se suosque ministros ad Christianam Religionem suscipiendam, aditum patefaceret: King Lucius sent an ambassage to Eleutherius Pope of Rome by two Britan's Eluan and Medwine; entreating Eleutherius by them, that by himself and such as he should please to employ therein, he would make provision that his kingdom might receive Christian Religion. I have cited Sabellicus before, that King Lucius wrote to Anton. Sabellic. l. 3. Ennead. 7. Pope Eleutherius to this purpose in the beginning of his Papacy: Cum Eleutherio nuper dignitatem adepto Lucius Britanniae Rex per literas egit: ut se & suos vellet Christianorum numero addicere. Martinus Polonus saith: Pope Eleutherius received an Epistle from Lucius a Britan King, that by his commandment he might be made a Christian. Hic accepit Epistolam a Lucio Rege Britanno, ut Martin Polon. Supput. in Eleut. Hartm. Schedel. Chronic. chronicorum f. 114. p. 2. Ponticus Virun. Brit. Hist. l. 4. Magdeb. Cent. 2. c. 2. col. 8. Christianus per eius mandatum fieret. Hartmannus Schedel writeth, that Eleutherius received an Epistle from Lucius a Britan King to receive him and his subjects into the number of Christians. Eleutherius Papa a Lucio Rege Britanno Epistolam accepit, ut se, ac suos in Christianorum numerum susciperet. The like hath Verunnius, and other foreign Catholic Historians, as also their Protestant's writing of British affairs; among which the Magdeburgians witness: That Lucius King of Britain did send Eluan and Medwin very Learned Britan's, to Eleutherius Pope of Rome, entreating him to send some Doctors from thence, that might renew Christian Religion, and abolish Ehtnicism in his kingdom. Ad Eleutherium Romanae Ecclesiae Episcopum, Eluanum & Meduinum Britannos doctrina praestantes, mittit, ac rogat, ut inde Doctores quosdam accipiat, qui Christianam Religionem in suo Regno abolito toto Ethnicismo instaurent. And if we come home into Britain, our most ancient & approved Historians both Britan's, and Saxons make the same Relation unto us; S. Gildas and Nennius have before told us, how the Pope of Rome wrote to King Lucius to have Christian Religion planted hear, & he consented thereto. The old Manuscript Manuscr. Peruetustum de primo statu Landaven. Ecclesiae. British Antiquity of the first State of the Church of Landaffe thus recordeth it: Lucius Britannorum Rex ad Eleutherium Apostolicae Sedis Papam Legatos suos scilicet Eluanum & Meduinum misit, implorans ut iuxta eius Ammonitionem Christianus fieret. Lucius' King of the Britan's scent his Ambassadors, Eluan and Medwne to Eleutherius Pope of the Apostolic See, beseeching him, that Galfrid. Monum. Hist. Reg. Brit. l. 4. c. 19 Antiquit. Glast. Tabulis affixae. & Capgr. in S. Patric. according to his admoniton, he might be made a Christian. The Author of the old British History saith: Lucius Epistolas suas Eleutherio Papae direxit, petens ut ab eo Christianismum reciperet: King Lucius directed his Epistles to Pope Eleutherius, desiring to receive Christianity from him. The old Antiquities of Glastenbury citing other British Authors, do tell us, that very cridible Antiquities deliver, that Lucius King of the Britan's did send to Pope Eleutherius to pray him, that he would illuminate the darkness of Britain with the light of Christian preaching: Tradunt bonae credulitatis annal, quod Lucius Rex Britannorum ad Eleutherium Papam miserit oratum, ut Britanniae tenebras luce Christianae Praedicationis illustraret. S. Bede saith: King Lucius did entreat Pope Eleutherius Bed. l. 1. Eccles. Hist. c. 4. Theat. of Brit. l. 6. Radulphus de Diceto Hist. in Eleutherio. an. 188 Abbreviat. temp. inter an. 170. & 180. by his letters, that by his commandment, he might be made a Christian: obsecrans ut per eius mandatum Christianus efficeretur. Dicetus in his ancient Manuscript History writeth: King Lucius of Britain obtained of Pope Eleutherius by his Epistle written unto him, to be made a Christian. Ad Eleutherium Papam Lucius Rex Britanniae missa Epistola se fieri Christianum impetrat. The old Author of the Manuscript History termed, Abbreviatio Temporum, (if it was not the same Radulphus de Diceto) hath the same words, though not precisely at the same year (wherein the copy of Dicetus in the King's Library, as our Theatre Protestant's cite him) but as I have alleged him. Marianus Marian. Scot l. 2. aetat. 6. an. 177. Florent. Wigor. Chron. an. 162. & 184. Sigebert. Gembls. Chronogr. in Regno Britan. Matth. Westm. an. gratiae 185. saith the very same also: Lucius Britanniae Rex ab Eleutherio Papa per Epistolam Christianum se fieri impetrat. Florentius wigorniensis writeth in the same words. Sigibertus saith, King Lucius request was the cause that the Britan's received the Mysteries of Christian Religion by the Legates of Pope Eleutherius: Britanni instantia Lucij Britanniarum Regis per Legatos Eleutherij Papae Mysteria Christianitatis perceperunt. Matthew of Westminster giveth the like testimony to this petition of King Lucius to Pope Eleutherius: Lucius Britannorum Rex ad Papam Eleutherium Epistolas direxit, petens ab eo, ut Christianus efficeretur. Henry Archdeacon of Huntingdon saith: When Eleutherius was Pope of Rome, Lucius King of the Britain's sent an Epistle unto him, beseeching him that by his commandment Henricus Huntingt. Hist. l. 1. in Marco Antonino Vero & Aurelio Lucio Commodo. Harding Chronicle in King Lucius c. 51. f. 43. Manuscr. Antiq. de Vita S. Dubtitij. Io. Capgravius Catal. in eod. he might be made à Christian: Cum Eleutherius Pontificatui Romanae Ecclesiae praeesset, misit ad eum Lucius Britanniarum Rex Epistolam, obsecrans ut per eius mandatum Christianus efficeretur. Harding saith this was done, at the supplication of Lucius. The old Manuscript of the life of S. Dubritius, which Capgrave and others follow, witnesseth, that King Lucius sent two Ambassadors Eluan and Medwine to Pope Eleutherius that he might be made a Christian according to his direction: Lucius Britannorum Rex ad Eleutherium Papam Legatos misit, stilicet Eluanum & Meduinum, ut iuxta eius ammonitionem Christianus fieret. And in the life of S. Helen the Empress our Country woman: Lucius Epistolas Eleutherio Papae humiliter direxit, petens ut ab eo fidem Christianam recicipere mereretur, King Lucius did humbly direct Epistles to Pope Eleutherius, desiring that he might be thought worthy to receive the Christian faith from him. The like hath Ado: Lucius Britannorum Rex missa ad Eleutherium Romae Episcopum Epistolà, ut Christianus efficeretur, petijt. Many others (and they ancient Catholic writers of great credet) there be, both of this and other M. S. in Vita S. Helenae. Et Capgrau. in ead. Nations, which thus confidently for most certain deliver this History unto us, which for avoiding tediousness I omit, as I might have overpassed many of these: but to show to my Readers, that the mistake of some Scribes before remembered, and reconciled, about times and Titles do nothing hinder Ado in Chron. inter an. 163. & 181. the undoubted, and unquestionable truth of the Relation hereof. That the general Conversion of this kingdom to Christ was happily brought to pass in the time of Pope Eleutherius, by his direction, warrant and Papal Authority. 3. For confirmation whereof by all manner of Antiquaries, even our Protestant's most adverse to the prerogatives of the holy Apostolic Roman See, they generally consent unto it in this Order. Mathias Flaccus, Illiricus, joannes Vuigandus, Matthaeus Index, and Basilius Faber the Magdeburgian Protestant Historians have thus of this matter: Lucius ad Eleutherium Romanae Ecclesiae Centur. 2. cap. 2. col. 8. Episcopum, Eluanum & Medwinum Britannos doctrina praestantes mittit, & rogat, ut inde Doctores quosdam accipiat, qui Christianam Religionem in suo Regno, abolito toto Ethnichismo instaurent. King Lucius of Britain sent two excellently learned Britan's, Eluanus, and Medwinus, to Eleutherius Bishop of the Church of Rome, and desired him, that he might receive some Doctors from thence, that might establish Christian Religion in his kingdom, and abolish Heathen superstition out of it. And they allege Gildas Albanius, that this King was addicted to Christian Religion even from the beginning of his Reign: Non erat omnino iniquus Lucius Christianorum Religioni, statim initio sui Imperijmovebatur enim nonnihil miraculis illustribus quae à Christianis in testimonium & ornamentum suae doctrinae passim edebantur: ut Gildas Albanius in libro de victoria Aurelij Ambrosij refert. A Protestant Bishop of England, whom these Magdeburgians cite and follow, writeth in like manner: cum Io. Bal. l. de Scriptor. Brit. cent. 1. in Lucio & Eluano, & Medwino. audisset per ●●esaris Legatos Trebellium & Pertinacem Romanorum illustres aliquot, quiescente Persecutione, Christianam Religionem admisisse, statim per eruditos Britannos, Eluanum & Medwinum, ad Eleutherium Romanorum Pontisicem misit ac scripsit pro suscipiendo Baptismo Epistolam. When King Lucius understood by the Emperor's Ambassadors, Trebellius and Pertinax, that Persecution against Christians was ceased, and some of the renowned of the Romans had embraced Christian Religion, he presently sent and wrote an Epistle to Eleutherius Pope of Rome by learned Britan's Eluanus & Medwinus, to have Baptism received hear. And he sufficiently insinuateth there as the Magdeburgians before have done, that he would have done this sooner but for fear of the Roman Emperors, by whose permission and Authority, as this man Bal. supr. saith, he was King in Britain, making him little better than a King by courtesy only: Lucius Pius, Coilli Regis filius unicus, Romanorum fautor, Caesaris Marci Matth. Parker. Antiq. Brit. p. 4. Antonini Veri & benevolentia & authoritate, Britannis post patrem imperabat. The first Protestant Archbishop of Canterbury setting down the same motive, and how by the Romans example the Christian faith was now received in all Provinces, addeth for King Lucius: Ad Eleutherium Romanum Pontificem illustres & facundos viros Eluanum Aualonium, & Meduinum Belgam, cum literis & mandatis legavit: In quibus petijt, ut ad se iam doctrina Christiana imbutum Nuncios ac Legatos, à quibus Baptismate lavaretur, mitteret: King Lucius sent renowned jewel against Harding. 119. Godwin conu. of Britan. Catal. of Bishop. Theatre of great Britain l. 6. Selden Analect. Rob. Barn. l. de vit. Pontif. Rom. in Eleutherio. Stow Hist. in Lucius. men Eluan of Aualonia, and Medwin a Belgian to Eleutherius Pope of Rome with letters, and commandments, in which he requested, that he would send Messengers and Legates to baptise him already instructed in Christian doctrine. His Protestant Successors Whitegift against the Puretans and George Abbot director of Francis Mason in their Book of Consecration, as they followed him in place, so in this opinion: So their Protestant Bishops jewel, and Godwine: So teacheth the whole company of Protestant Antiquaries in their Theatre of Britain: So their particular Historians and writers Barns, Selden, Stowe with others: Lucius Britanniae Rex Christiano coetui cum suis subditis adiungi petijt, ●er litteras. An other saith: King Lucius sent his two Ambassadors Eluanus and Medwinus, two learned men in the Scriptures, with his loving letters to Eleutherius Bishop of Rome, desiring him to send some devout and learned men, by whose Instruction both he and his people might be taught the faith and Religion of Christ. And these Protestants do not stay their pens hear, in giving this supreme prerogative King Lucius did not only send to the Pope, to obtain the settling of Religion hear, but to establish the temporal state and Laws of this kingdom, as our Protestant Antiquaries with others acknowledge. and preeminencie to the See of Rome, for the ordering & settling of spiritual affairs, but go further informing us, that this holy King of Britain Lucius, so renowned in all Antiquities, did appeal to the same Pope of Rome to have the temporal and Civil Laws of this Nation to be framed, and enacted, and so settled by his Authority. And diverse of them are so earnest herein that they say King Lucius sent at this time, and by these Ambassadors for obtaining thereof. Their first Protestant Archbishop is plain in this opinion, for having, as before, set down the ambassage our King sent to Pope Eleutherius, desiring to have Instructours sent hither to settle Christian Religion; he immediately addeth with a connective phrase of speech, entreating that those Legates this Pope should send hither for establishing Religion, should also Matth. Parker. Antiq. Brit. p. 4. bring with them the Roman Laws by which he might describe and establish the state of Religion, and common wealth in his kingdom. Quique unà deferrent Romanas leges, quibus Religionis & Reipublicae statum in Regno suo describeret, atque stabiliret. This man's opinion together with diverse others of the Protestant profession concerning this matter, is related by a Protestant Bishop and Antiquary, in this manner: Lucius some time after his Conversion (but whether Godwin Conu. of Brit. p. 29. 30. before or after his Baptism appeareth not) made request unto Eleutherius to send him some kind ●●●bstract of the Roman Laws, whereby he might establish a settled Order of Government in his Dominions. 4. Now whereas the Druids were the judges of all matters both in Caesar come. l. 6. spiritual and temporal government: ferè de omnibus controversijs publicis privatisque constituunt, & si quod est admissum facinus, si caedes facta, si de haereditate, de finibus controversia est, ijdem decernunt praemia, poenasque constituunt. The abolishing of these Druids made an alteration, in politic matters aswell as Ecclesiastical, or concerning Religion, so that the cause of reformation in both kinds being one and the self same, I see no reason why we should not think, that the remedy of both was likewise sought at once. And true it is, that the Author of the book called Antiquitates Britannicae (Matthew Parker their Protestant first Archbishop last cited) affirmeth, how that Eluan and Medwin made the foresaid motion for the Roman Laws, at their being with Eleutherius before the Baptism of Lucius, and then received answer: So doth Fox. jewel contra Hard. p. 119. M. Fox, and the Reverend Father of happy memory Bishop jewel (thus one brother commendeth an other) seemeth to be of the same opinion. Yet because the Authors of our great Chronicle, Holinshead, and the rest deliver that this motion was made after the Baptism of Lucius, but also setting down precisely the particular time, do say it was in the third year of his Conversion, I will not take upon me to pronounce either the one way, or other, but leave it unto the Readers judgement and discretion to determine of, hitherto this Protestant Bishop for himself and his adherents in Religion concerning this matter. This motion and request of King Lucius to the Pope about the temporal ●awes, was after his first Ambassage and receiving Christian Religion. 5. But bccause he leaveth the determination hereof to his Readers judgement & discretion, I being one of his Readers will take upon me thus to determine against him, his Brethren the Protestant Bishops, and the rest by their own testimony & citation, for all these which he named as himself also cite at large the letter of Pope Eleutherius to King Lucius about this business, and it is all the light of this relation, which is left unto us in Histories: And therein Pope Eleutherius telleth us plainly that this motion, and answer unto it, were after the public Conversion of this Country, and after it had received also the holy Scriptures: suscepistis nuper miseratione divina in Regno Britanniae legem & fidem Christi: habetis penes vos in Regno utramque paginam. And seeing they were the Apostolic men, which were sent hither by Pope Eleutherius to convert the kingdom to Christ, Which were principally to be employed, for collecting and settling such laws, as appeareth by the same Epistle, they had work enough of an higher nature, and greater necessity, the spiritual Conversion of so great a Country, to attend unto, before any leisure was left unto them, to take the other of lesser consequence in hand. And until they could both be in due manner effected, no man of ordinary judgement, much less of happy memory may think, but those converted Britan's which had committed their souls unto the Censure and direction of those their spiritual guides, and relied upon them for their eternal being and blessedness, would and did most willingly refer themselves for civil debats, until a settled Order could be publicly provided, to decide and end such doubts, and difficulties. And they well knew, this was the Counsel and direction, if not commandment of S. Paul to Christians in like case. 6. And diverse of these men differ, and err as much in delivering their opinion of these two Ambassadors of King Lucius, of what Country, Province Matth. Parker. Antiq. Brit. supr. p. 4. Godwin. Conu. of Brit. p. 21. or place they were. Their first Protestant Archbishop before hath said, that Eluanus was Aualonius, and Medwinus was Belga. An other Protestant Bishop doth thus interpret him and others in this matter: The Author of the Book called Antiquitates Britannicae, and Bale out of Leland report, how that Medwin was by birth a Dutchman, but as for Eluan he was a Britain brought up in the College or Monastery of Auallon amongst the Disciples and Successors of joseph of Arimathia. The Protestant Authors of the great Theatre of great Britain Theatre of great Brit. l. 6. speaking of the place given to S. joseph of Arimathia Aualon, or Glastenbury say: from hence were those two divine Doctors sent to Eleutherius What, and from whence the Ambassadors of King Lucius, to the Pope, were. by King Lucius, as by their Epithets doth appear: one of them called Eluanus Aualonius, or of Glastenbury: and the other Medwinus of Belga, that is wells, near unto this place; And they note in their Margin: Two Divins sent by Lucius to Rome from Glastenbury. And thus: wells called Belga. But is is great ignorance first, and dishonour to this Nation, to say any of these was a Dutchman. all Antiquaries, Catholics, and Protestants teaching they were both Britan's. And the word Belga there, hath reference to those people in Britain which were called Belgae, and inhabited the Provinces now named Somersetshire, Camdenus in Belga. wiltshire, and part of Hampshire, as Cambden according to true Antiquity relateth unto them: Ad Belgas nostras qui longè latéque habitarunt per Regionem Sommersettensem, Wiltoniensem, Hantoniensisque agri partem interiorem, accedamus. And for wells, which they say was then called Belga, is as fare wide from truth, the people of those places being only named Belgae, and no especial Town or place to give denomination to all those Countries, and the Town of wells as the same Protestant Bishop is witness, was a Villadge long after that time, named Tiddington builded or named by the Saxons as that name declareth: thus he being an inhabitant there some time writeth: wells, that sometimes Godwin. Catal. of Bishops in dathe and Welles. heretofore was called Tiddington, is not a Town of any very great Antiquity. And there proveth, how King Inas in the year 704. and King Kenulphus 60. years after, first made it of any name, and took the denomination wells of welwe or wielea a little Ryver or Brook there, as appeareth often in the Charter Chart. Regis Kenulphi Monasterio de Welwean. D. 766. ●pud Godwin. supr. p. 358. 359. Godwin. and Welles p. 38. num. 49. of King Kenulphus bearing date an. Dom. Incarn. 766. Indictione 12. to a Monastery or College there, being a Town of no memory at this time, as sayeth this Protestant Bishop & Antiquary, most likely to learn & tell the truth therein, because, to use his words, Thomas Godwyn his dear and most Reverend Father was made Protestant Bishop there Sept. 13. 1584. So the people Belgae could not take their name of this place, nor either of these Ambassadors of King Lucius or any other be called Belga, by that imaginary Title. Neither was, or could either of them, or any other at that time be truly said to be an Auellonian, for I have proved before, and shall more plainly set forth hereafter, that there was no Monastery, or Residence of any Christians there at that time, but S. josephs' Chapel was desolate, ferarum Latibulum. 7. Neither doth any Antiquity to my reading and memory say, that these Messengers or Ambassadors were of such places, as these men have styled them by, but it is only a new Protestant chimerical Invention of their own, and if there had been any remnant of the Christian posterity and Succession from S. joseph left about Glastenbury, King Lucius would not have chosen a Catechumen from them, to send about such important business: neither could this imagined Glastenbury man have been ignorant of the Chapel of S. joseph when it was so diligently sought for, and found out by S. Damianus, and Fugatianus, as the Antiquities of that place, and some of these Protestants Antiquitates Glast. apud Capg●au. in S. joseph & Patricio. Leland. in Arthur. Antiq. Glast. tabulis ●igneis affixae in membr. Guliel. Malm. Hist. Manuscr. de Antiq. caeno●●j G●ast. Io. P●●saeus l. de vir●●● Illustr. aetat. 2. in Eluano. & Medwino. themselves are witnesses, if he had instruction and education there. So I cannot consent unto these Protestants in this point: Neither join in opinion with that late Catholic writer, who citing no Authority, affirmeth of Eluanus that he was brought up in the School of S. joseph of Aramathia, and learned the Mysteries of the Christian faith from the Disciples of the Apostles: Eluanus Aualonius, natione Britannus, in Schola S. josephi Arimathensis educatus, ab ipsis Apostolorum Discipulis fidei Christianae mysteria didicit junior. And of Medwinus he saith: He was a Belgian of that part of Britain which is about wells, and was anciently called Belgia. For to answer first to the later, although the Country about wells, was part of those Provinces which the Belgae inhabited, being part of Sommersetshire, which with wiltshire, and Hampshire, or a great part thereof was inhabited by the Belgae, and so all these together were, or might be named Belgia: Yet this doth no more prove, if he were a Belgian, that he was borne near unto wells, then to any Town or Village else, either in Sommersetshire, wiltshire, or the parts of Hampshire within that denomination, all of them being as truly and properly parts of Belgia, as wells, or any part of that Country near unto it. Yet this Author no more proveth, that Eluanus was a Belgian, than the Protestants before, against whom I have showed he could not be a Belgian. His other assertion of Eluanus being brought up in the School of S. joseph is too manifest a mistaking, for I have proved in the first Age, that S. joseph, and all of that company, or School, as this Author termeth it, were dead within the first hundred years of Christ, long before Eluanus was borne. Neither is it credible with me, that any of the immediate Disciples (for he speaketh in the plural number ab ipsis Apostolorum Discipulis) of the Apostles, were living hear in Britain in the Papacy of Eleutherius when this man was but a Catechumen, by them that hold he was first sent to Rome from King Lucius after Eleutherius was now Pope: or by those which (as before) assign his going to Rome twenty year's sooner, for between this and the death of the Apostles S. Peter and S. Paul, are 87. years at the least, and whosoever were, or could be accounted their Disciples in proper sense, were so old at the Apostles death, that if now living, and hear in Britain, they were an hundred years of age. Of which age in this Country I dare not take upon me to find Disciples of the Apostles. Only I grant, (as I have done before) that by the great providence of God, one of this Nation and S. Peter's Disciple S. Mansuetus, was probably then living, but he was but one, and lived most at Tullum or Trevers, where he was Bishop fare from Glastenbury or any part of Britain. 8. And if there had been any probable Authority that these men had been borne in that part, I would have thought my phrase harsh in History, if I had termed the one of them an Aualonian, and the other a Belgian, for the I'll of Aualon, is hard by wells, Glastenbury itself but three English miles from wells, and part of Belgia, aswell as wells and so every Aualonian was a Belgian, and a Belgian borne about wells, in ea circa welliam parte, was not unproperly an Aualonian, the I'll of Aualon there circuiting about it; & no Christian was probably in that part of the Country but in Aualonia, the only Residency of S. joseph and his holy company, and only allotted and enfranchised for Christians by the donation and privilege of our Kings then Aruiragus, Marius, and Coillus. And Eluanus brought up and instructed where S. joseph lived, as this Author & our Protestants before have written, if it were so, could not possibly be ignorant of that very place where he lived, and was instructed in the Christian faith, neither so near a neighbour and companion unto him as Medwinus was, by these writers, could be without all knowledge thereof, yet by all the Antiquities of Glastenbury before, neither of them knew this Mansion of S. joseph, the most memorable and reverenced place of this kingdom then with Christians. Therefore we must travail further than any part of Belgia to find (but with probability) where these Ambassadors, were borne and instructed in the Christian faith in Britain before they were sent to Rome. Cambridge hath pleaded for them before with more congruity and less inconvenience, than any part of the Belgae inhabitants can do, so perhaps might Stamford, Burton where the Cambridge Scholars are thought to have been baptised, so might diverse Schools of the Druids where were many learned men such as Eluanus and Medwinus are described unto us, so fare remote from the Belgae and Glastenbury, and lately instructed in the faith of Christ, that they might plead Ignorance without sin or shame of S. joseph his Chapel, and Eremitical habitation. I may likewise so say of the Court itself of King L●cius, where so many learned Christians, and Catechumen were now, and 〈◊〉 whence these were sent, as the custom and usadge of Kings is to send 〈◊〉 Ambassadors such as be in grace in Court with them. In all which places many learned men then lived, but no such, no School or place of learning, at this time for any thing I find in Antiquities, was about, or near to wells, or Aualon, than it being a Desert. From whence in particular they were, I dare ●ot yet for want of sufficient warrant, certainly determine. THE XV. CHAPTER. THE MISSION OF THE HOLY LEGATES S. Damianus, Fugatianus Bishops, and diverse others from S. Eleutherius Pope of Rome, at the request of S. Lucius King hear in Britain, by Authority to plant, and settle hear the true Christian Religion. 1. THese renowned British Ambassadors of King Lucius, being now arrived at Rome, with letters, Commission, and Instructions, for their proceeding, in so great and important business, presented themselves with their King's humble and earnest petition to the holy Pope Eleutherius: Whether they came now immediately from Britain, as most seem to affirm, or had been for some, and no short time before in Rome, and in studies there and Instruction in Christian Religion to enable them for such Ecclesiastical Degrees and functions, as they were now shortly to receive, as our Cambridge Antiquaries and others assisted with no contemptible reasons have already delivered, and now received these letters and Commission from King Lucius about our general Conversion I refer my Readers to that I have written before of this matter. But howsoever that is to be resolved, it is generally agreed upon among Antiquaries, that upon the delivery of this ambassage, the holy Pope Eleutherius appointed for his Legates S. Damianus and Fugatianus, with power and Instructions to come hither, to effect that happy business. And some say that among others designed for worthy labourers in this renowned work, these Ambassadors of King Lucius were presently employed about it. The old British Manuscript Antiquity of the ancient Church of Landaffe thus relateth it: Eleutherius gratias agens Deo suo, quod illa gens, quae à primo Antiquit. Eccles. Landau. Manuscript. Peruetust. Regionis inhabitatore Bruto gentilis fuerat, tam ardenter ad fidem Christi festinabat, consilio senioris urbis Romae placuit eosdem Legatos baptizari, & Catholica fide suscepta, ordinari Eluanum in Episcopum, Medwinum autem in Doctorem: Et propter eloquentiam, & scientiam quam habebant in sacris Scriptures, Praedicatores ad Lucium in Britanniam reversi sunt: Pope Eleutheri●s giving thanks to God, that the Nation which from Brutus the first Inhabiter of the Country had been ever Pagan did so fervently hasten to the faith of Christ, it was agreed upon by the Counsel of the elder Rome, that the same Ambassadors should be baptised, and having received the Catholic faith, Eluan should be consecrated a Bishop, and Medwin made a Doctor or Teacher: And in respect of the eloquence and knowledge which they had in holy Scriptures they returned Preachers unto King Lucius in Britain. The old Manuscript History of the life of S. Dubricius and Capgrave following it, Manuscrip. Antiq. de Vit. S. Dubr●cij. Capgrau. Catal. in S. Dubricio. have the very same words of that Antiquity, so fare as it concerneth this narration. 2. I find few others that be ancient, which writ of the consecrating any of these Ambassadors of King Lucius to be a Bishop, but speak generally of the Roman Legates, Damianus and Fugatianus presently sent hither from Pope Eleutherius with others to be Instruments in performing this great designment. S. Gildas, Nennius, S. Bede, Marianus, Florentius wigorniensis, Ethelwerdus, Matthew Westminster, William Malmesburie, Henry of Huntingdon, Radulphus de Diceto, Martinus, Harding, Ado, Platina, with others writing of this ambassage of King Lucius, and S. Eleutherius sending his Legates hither about the effecting our King's request, are silent of this consecrating, and sending Eluanus & Medwinus hither again at this time, or after in such manner, as the others writ. And the Roman Antiquities of this matter, which Baronius termeth the ancientest of King Lucius Acts, vetustiora de Lucio monumenta, Monum. Vet. apud Baron. To. 2. Annal. an. 183. though they say King Lucius sent these two Ambassadors Eluanus and Medwinus to Pope Eleutherius, about the Conversion of Britain, yet they only testify, that King Lucius his suit was to have it effected by Pope Eleutherius, and such as he should think fittest to undertake that labour, & how he thereupon sent Fugatius, and Donatianus, otherwise called Damianus, to effect it as they did, never naming further Eluanus or Medwinus Agent herein. Lucius Legationem misit per Eluanum & Medwinun Britannos: rogans per eos Eleutherum, ut per se, suosque ministros ad Christianam Religionem suscipiendam, aditum patefaceret: quod & obtinuit. Nam Idem pontifex Fugatium & Donatianum, aliter Damianum, in Britanniam misit. And diverse of our Protestants which relate Magdeb. cent. 2. col. 8. Io. Funccius l. 6. commentar. in Chronol. ad An. 178. joan. Bal. li. de Scritp. Brit. cent. 1. in Lucio, Eluano, & Medwino. Idem l. de vitis Pontif. Rom. in Eleuth. Rob. Barns l. de Pontif. Rom. in Eleutherio. Godwin Conu. of Britain p. 21. this History, make no memory therein of Pope Eleutherius his consecrating, and sending Eluanus and Medwinus hither: such be the Magdeburgian writers, Funccius, Barns, and their Bishop Bale, although in his book of writers dedicated to King Edward the sixth, he expressly handleth this matter, both in King Lucius, Eluanus, and Medwinus, and there speaketh of these men sent to Eleutherius at Rome, yet he is silent of their consecration there, seeming to think they were consecratd in Britain before their going to Rome: per Apostolicos viros in Christo renati, in dispensandis Dei ministerijs inter primos haberentur. And in his Book of the lives of Popes written after, he speaketh not of them at all, when he handleth this matter in Pope Eleutherius. And an other 4. Protestant Bishop and Antiquary though he holdeth with them that say Pope Eleutherius made Eluanus a Bishop, and sent both him, and Medwinus hither, yet he addeth: by most it is affirmed, how that Eleutherius sent with these two before named S. Eluam, and Medwin, two other, to order the state of the Church, who had the honour of performing that office. The one of them is called by some Damianus, by others Dwanus, and by others again Deruianus, Dimianus, Divianus, and Donatianus. the other is sometimes termed Faganus, and sometimes Fugatius. And the other last cited Protestant Bishop confirmeth Bal. sup. in Lucio. Eluan. & Medwino. Matth. Parker. Antiq. Brit. p. 5. Stowe Hist. & Howes An. 179. in Lucius. Io. Goscelin. Hist. Manuscr. de Archiep. Cant. in Lucio. Holinsh. Hist. of England l. 4. c. 19 this, telling us, all things were ordered by those two Legates of Pope Eleutherius. 3. This is sufficiently yielded unto, by their first Protestant Archbishop of Canterbury, and by most, as the other hath before acknowledgde. And Goscelin in his Manuscript History of the Archbishops of Canterbury, relating this History of King Lucius sending Eluanus and Medwinus, is silent of any consecration or mission they received at Rome, but asscribeth the ordering of all Ecclesiastical matters hear to the Legates of Pope Eleutherius: Fugatius una cum Damiano ●uc remissus Christianam Religionem in Regno instaurant, & & tota Ethnicismo abolito solidè constituunt. Holinshed in his History of England is also silent in this consecration of our Ambassadors, only saying of them: King Lucius sent unto Eleutherius Bishop of Rome two learned men of the British Nation ●●●an and Medwine requiring him to send some such Ministers as might instruct him and his people in the true faith more plentifully, and to Baptise them according to the Rules of Christian Religion. Heareupon were sent from the said Eleutherius two godly learned men, the one named Fugatius, and the other Damianus. How they performed this charge committed unto them by Pope Eleutherius in the opinion of this Protestant, he shall with others testify, when I come to entreat of their proceed hear. Our Protestant Authors of the Theatre of great Britain relying much upon the Authority of the Manuscript History of Radulphus de Diceto, sometime Deane of S. Paul's Church Theatre of great Brit. l. 6. in London, in the King's library as they cite him, must be of the same mind, that the charge of this great business was committed by Pope Eleutherius to his Legates, Faganus, and Damianus, for he writeth so, and that all things hear Radulph. de Diceto in Manuscr. Hist. inter ann. 170. & 180. Io. Leland in assert. Arthurij. Priseus defence. Hist. Brit. p. 73. 74. Selden Analect. c. 6. Whitg. defence. of the Answer p. 323. Fox To. 1. f. 146. Mason l. 2. c. 3. p. 52. 55. Godwin Catal. of Bishops of York. ●n Panlinus. 1. Winchester 1. were settled by their Legatine Authority. Leland in his Defence of King Author, and Sir John Prise of the British History, affirmeth the like, citing diverse others for warrant. M. Selden relateth this matter as the others have done before, that King Lucius craved the direction & assistance of Pope Eleutherius herein, Pontificem Romanum, qui tunc fuit, Eleutherium ut cum suis Christiano nomine obsignaretur, mandatis literis consuluit. And he sent Fugatius and Damianus very learned, and holy men to convert this Country, Fugatium & Damianum imprimis doctos, insignisque pietatis viros misit. So writ their two Archbishops white gift, and Abbots, M. Fox, & Francis Mason. And that Protestant Bishop himself who before would not have this so undoubted a truth, as these his fellows in Religion have made it, when afterwards he came to sounder judgement, and better reflected upon this History and grounds thereof, maketh it a verity undeniable in this manner: It cannot be denied but Eleutherius Bishop of Rome at the request of Lucius then King of Britain, sent Damianus, Faganus and other learned Preachers to sow the seed of the Gospel hear. And in other places proveth from Antiquities, that these Legates of Pope Eleutherius exercised Apostolic Legatine Power by Commission from that holy Pope in this kingdom. 4. And of this their Power & Commission from Pope Eleutherius we are assured by all Antiquities of this matter. I will epitomate some of them to show how evident and clear a truth it is, and (though they be not first in priority of time) begin with those which have written of the consecration, and mission of Eluan and Medwin hither, from the See Apostolic of Rome, which I do not deny, but only disallow that they were the chiefest in this business: which these very Authors also testify. For the Antiquities of Landaffe say, that King Lucius made his petition to Pope Eleutherius to have his Country converted by his direction, and obtained it. Implorans, ut iuxta eius ammonitionem Antiq. Eccl. Landaven. Christianus fieret, quod ab eo impetravit. And it followeth in the same Antiquity, that Ecclesiastical matters were settled hear according to the order or commandment of Pope Eleutherius: secundum iussum beati Eleutherij Papae, Ecclesiasticum ordinem constituit. The Antiquity of the life of S. Dubricius, Manuscr. de Vit. S. Dubricij. & Io. Capgrau. in cod. and Capgrave, also the other Authors have the same first words, which contain the second: ut iuxta eius ammonitionem Christianus fieret. And in the life of S. Helen after, he maketh it most manifest, that as the truth is, he held with all Antiquity, that King Lucius did both humbly entreat Pope Eleutherius, to give order & direction for the settling of Christian Religion hear in Britain, and he sent hither his Legates, Damianus, and Fugatius with direction and power to perform it, and they accordingly effected it in all respects. Lucius Epistolas Eleutherio Papae humiliter direxit petens, ut ab eo fidem Christianan Io. Capgravius in Catalogo. in S. Helena Regina. recipere mereretur. Beatus ergo Pontifex ille compertâ eius maximâ devotione duos religiosissimos viros Fugacium videlicet & Damianum ad illum misit. 5. How these Apostolic men did order and actually settle all Ecclesiastical businesses hear, I shall deliver from this, as other Authors in due place. Now I speak only of their Power and Commission granted unto them by Pope Eleutherius. The old Roman Monuments cited by Baronius, and the Monum. Antiq. apud Baron. To. 2. Annal. an. 183. Damasus in Eleutherio. Martyrol. Rom. 26. die Maij. received Acts of Eleutherius, which the Church approveth, and readeth on his Festivitie say, he sent Fugatius and Damianus to convert Britain. Quamobrem Fagatium & Damianum misit in Britanniam, per quos Rex & reliqui fidem susciperent. The work ascribed to S. Damasus sayeth, the King's request was, to have it done by the Pope's commandment, per eius mandatum. The old Roman martyrologue saith ●●is business was effected by Damianus, and Fugatius whom Pope Eleutherius sent into Britain to that end: Sanctos Damianum & Fugatium in Britanniam misit, qui Lucium Regem una cum uxore ac toto fere populo baptizarunt. Vsuardus, Ado, and others confirm it, Ponticus Virunnius affirmeth Ponticus Virun. Hist. Brit. l. 4. the Pope sent these hither, and they ordered all things hear for Religion: Pontifex Faganum & Doevanum ad Lucium misit. Martinus Polonus so affirmeth: Papa misit duos religiosos viros, videlicet Faganum & Damianum. And if Abbot Fecknam avouching it publicly in open Parliament in the first year of Queen Elizabeth, and there offering to make it good against them that then brought in Protestant Religion, may be admitted for a credible Author, Abbot Fecknam in his oration in Parliament an. 1. Elizab. S. Gildas did write as much or more: for these be the words of that worthy Prelate: The Religion, and the self same manner of serving God, of the which ye are at this present in possession, did begin hear in this Realine, 1400. years past, and that in King Lucius his days by the first Christian King of this Realm, humble letters sent to the holy Father Pope Eleutherius, who sent into this Rèalme two holy men, the one called Damianus, and the other Fugatius. And they as Ambassadors sent from the See Apostolic of Rome, did bring into this Realm, so many years past, the very same Religion, whereof we are now in possession, and that in the Latin tongue, as the ancient Historiographer D. Gildas witnesseth in the Prologue and beginning of his book of the Britain Histories. And the Magdeburgian Protestants, Balaeus, and others of that Religion, besides our Catholic writers, the Author Magdeb. cent. 2. c. 2. col. 8. Io. Bal. l. de Script. cent. 1. ●● Lucio. Galfr. Mon. Hist. l. 4. c. 20. Virun. Hist. Brit. l. 4. Matth. Westm. an. 186. of the British old History, Virunnius, and Matthew of Westminster cite S. Gildas for a witness in these things. And those Manuscript Copies of S. Gildas, as our Protestants tell us, which are yet extant in their custodies both in the Library of S. Bennets College, and the University at Cambridge do testify, that all matters hear in Religion were ordered by the Legates of the Pope of Rome, missa legatione a Papa Romano. And we have fare more ancient British testimonies hereof, then S. Gildas time, even the Acts themselves of those holy Legates written in their time, as both ancient Catholic writers & Protestants Charta S. Patricij apud Leland. assert. Arthurij. Capgrau. Catal. in S. Patric. Ant. Glast. Manuscr. Tabulis affixae in membranis. Io. Bal. l. de Scriptorib. Brit. cent. 1. in Eluano & Medwino. are witnesses, so the Epistle ascribed by Protestants and others to S. Patrick, so other British Monuments, as the old Manuscripts of Glastenbury with others affirm: Venerunt Eleutherio mittente Praedicatores Britanniam duo viri sanctissimi Phaganus, & Deruianus pro ut charta sancti Patricij, gestaque Britannorum testantur hi verbum vitae evangelizantes, Regem cum suo populo Sacro Fonte abluerunt. And a Protestant Bishop in his book of British writers, as he acknowledgeth all Christian affairs then to have been ordered by these two Legates, Fugatius and Damianus: omnia ordinatione quadam per Fugatium & Damianum in rem Christianam permutata: so Eluanus and Medwinus did write in Parchment a Book of the Acts of these Legates, whereby the notice of these things came to Posterity. apud Posteros clariora perdurarent, membranis hi dederunt Acta per Legatos li. 1. Ind ad nos, & non alio medio pervenerunt. 6. And to make all sure that all things hear were effected by the Pope's Authority, and by power of their Commission from him; he addeth immediately, that this Conversion of Britain by the Pope's Authority, was a Pattern and Precedent to other succeeding Popes, to divide other Provinces into Parishes and Dioceses. Ex hoc & similibus fundamentis, caepere postea Romanorum Pontifices occasionem Provincias dividendi in Paraecias, & Diocaeses. And S. Patrick Epist. S. Patricij Antiq. Glast. apud Capgrau. in S. Patricio. (as our Protestants with others allow that Antiquity) testifieth that he found this Legatine power of S. Faganus and Damianus, with effects thereof in other writings of the Britan's between their time and his. I●●●riptis recentioribus inveni, quod sanctus Phaganus & Derwianus ab Eleuthe●●o Papa qui eos miserat decem annos Indulgentiae impetrarunt. Nennius writeth, as the extant Copies of Nennius Hist. Manuscr. Bed. Hist. Eccl. l. 1. c. 4. & in Martyrol. 8. call. junij. Ethelwerd chronic. in Eleuther. Marian. Scot l. 2. ●tat. 6. an. 177. Florent. Wigor. in Chronic. ann. 162. vel 184. Martin. Pol. supput. an. 188. in Eleut. S. Gildas before, that Christian Religion was settled hear by the Legates of the Pope of Rome. Missa Legatione a Papa Romano. S. Bede in diverse places affirmeth that Christianity was planted hear by Pope Eleutherius commande or Authority, and this was King Lucius suit: ut per eius mandatum Christianus fieret, & effectum piae postulationis consecutus est. Ethelwerdus saith, it was done by the Legates and letters of Pope Eleutherius to King Lucius: Eleutherius beatissimus Christi famulus per Nuncium & literas Lucium adijt Insulae Regem. Marianus saith, King Lucius obtained it of Pope Eleutherius. Lucius Britanniae Rex ab Eleutherio Papa per Epistolam Christianum se fieri impetrat. Florentius Wigorniensis hath the same words. Martinus relateth it by Fuganus and Damianus having Mission or Commission from Pope Eleutherius. Papa misit duos religiosos viros, videlicet Fuganum & Damianum, qui Regem & populum Baptizarent. Radulphus de Diceto in his Manuscript History reporteth, King Lucius petitioninge to Pope Eleutherius about this business, the Pope sent Faganus and Diwanus hither, and they affected it Ad Eleutherium Lucius Rex Radulphus de Diceto in Manuscr. Hist. abbreu. Chronic. inter an. 170. & 180. Henricus Huntingt. Hist. l. 1. in Marco Antonino Vero. Manuscrip. Hist. de Romesey. Princ. Insula is●a q●● nunc Anglia. Gulielm. Malm. l. de Antiquit. cae●obij Glaston. Caxton H●st. part. 4. in King Lucius. Galfr. Monum. Hist. l. 4. c. 19 20. Matth. Westm. an. 185 186 Hu●ting. Chronic. c. 31. f. 4●. Britanniae missa Epistola se sieri Christianum impetrat: Eleuther ergo misit Faganum & Diwanum qui Regem Lucium baptizaverunt. Henry of Huntingdon his phrase is, that it was done by Pope Eleutherius commandment. Per Eleutherij Papae mandatum. The old Manuscript History of Romesey saith: King Lucius did humbly entreat Pope Eleutherius by an Epistle, that he would send him faithful Doctors to Baptism him and his Nation, and he obtained his suit. Rex Britannorum Lucius sanctum Eleutherium tunc temporis Papam per Epistolam suppliciter expetivit, & gratanter obtinuit quatenus fideles Doctores destinaret, qui se ac gentem suam in Christo regenerarent. William of Malmesbury in his Manuscript Antiquities of Glastenbury relateth, that these Legates Phaganus and Deruianus came into Britain to preach the Gospel, & have preached & Baptised through all the Island. Phaganus & Deruianus venerunt in Britanniam ad praedicandum Euangelium, Baptizantes & praedicantes, & universam Insulam peragrantes. The old English Chronicle published by Caxton asscribeth the whole managing of these affairs to the Legates of Pope Eleutherius. The British History also, the Monk of Westminster and Harding are most manifest for these Legates and Commissioners of Pope Eleutherius to have directed all these affairs by that Pope's Authority. 7. Thus we have proved by Authorities the high Apostolic Legatine Power which the holy Pope Eleutherius communicated to these his learned and renowned Legates, and Commissioners Faganus and Damianus for the Conversion of this kingdom; this Power being thus granted, and so many Episcopal Acts in consecrating Bishops, Priests, and other Clergy men, and These Legates of Pope Eleutherius were Bishops. others proper to that highest function being to be exercised hear, as in all other Nations, in such a state and condition, and which none but Bishops could perform, and these worthy Founders of our Church performed hear by all Antiquities, we must needs conclude they were consecrated Bishops by such Apostolic Catholic manner, as I have before related. Therefore I can but marvel how the present Protestant Archbishop of Canterbury Directour of M. Francis Mason, and his scribe were no better directed then to Franc. Mason Pref. to his Books of Consecr. & l. 2. c. 3. p. 55. 56. write: from Rome there came two Fugatius and Damianus, but we cannot learn that either of them was a Bishop. Which is too weak a saying of an Archbishop, or any writer directed by such a man. For so many Episcopal Acts, which by all writers they effected were lessons plain enough to learn that they were endowed with Episcopal Order and power to do such things, and so must needs be Bishops. And if we must seek them Masters expressly to call them so, the old British History calleth them expressly Antistites, Bishops, Galfr. Monum. Hist. Brit. l. 4. c. 20. Pont. Virun. Hist. l. 4. in fine. Matth. Westm. Anno gratiae 186 Godwin Cat. of Bishops in Wincester. pag. 207. edit. an. 1615. so doth Virunnius: And Matthew of Westminster naming them the blessed Bishops Faganus and Derwianus: b●ati Antistites Faganus & Derwianus. And to omit others, that Protestant Bishop which before was most backward in these things, produceth an old Manuscript testifying they were Bishops, and exercised the holy offices of that Function. The Cathedral Church of Winchester (saith he) as the same Author of an old Manuscript saith, wash allowed and dedicated unto the honour of our Saviour October 29. 189. by Faganus and Damianus Bishops. And diverse foreign Historians, especially of France witness that the chief suit of King Lucius, was for such, having otherwise of his own Nation many Priests and Preachers of the Christian Religion. Mere des Histoires & Chroniques de France l. 1. pag. 91. an. 182. Alan Bouchard in annal de Bretaigne l. 1. fol. 19 p. 2. Many Christians (say these Authors, being baptised and preaching the faith in Britain, King Lucius sendeth to Pope Eleutherius, un Ambassadeur, an Ambassador to make suit to him to send Prelates of his Church to instruct and baptise him, And assure us the chief of these were Damianus and Faganus, exercising Episcopal Function hear. And so according to their high calling and dignity, and as the holy Popes before, even from S. Peter had practised, and ordained, these holy Bishops before had their sacred Priests, Deacons, and other Many other Bishops employed by the Pope's authority in this holy works. Clergy men to assist them. And the case and condition of so large Dominions, as Britain comprehended, to be converted, required, diverse other both Priests and Bishops were sent by Pope Eleutherius with them to be workmen in this happy harvest. And their names were diligently preserved and left to Posterity in our Primative Church, and among others, our renowned Galfr. Monum. Hist. Brit. lib. 2. c. 20. Ponticus Virun. l. 4. Histor. Brit. Matt. West. an. gratiae 186. Mere des Histoires & Alan Bouchard supr. Historian S. Gildas, as the old Author of the British History, Ponticus Virunnius, Matthew of Westminster and these last recited French Antiquaries with others testify, did commit them to writing. Which being performed by him, they therefore omit to make repetition of. Eorum nomina & actus in libro reperiuntur, quem Gildas de victoria Aurelij Ambrosij inscripsit. Quod autem tam lucido Tractatu paraverat; nullatenus opus suit ut inferiori stylo renovaretur. And this our most noble and ancient Historian, as these Authors testify, did also Register the names and Acts of them, which came hither with The second Mission of Pope Eleutherius into Britain. them, at their second coming hither from Pope Eleutherius, when by Apostolic power he confirmed that which these his holy Legates had done in Britain. I have made mention of many of them before, in the sixth Chapter Supr. Cent. 2. p. 6. of this Age, and needles to repeat them hear. Only I wish now to be remembered, that so many Bishops as were sent hither with these his Legates and most of this Nation, as Mansuetus Bishop of Tullum, Marcel●us or Marcellinus Bishop of Tungers, S. Saluin Bishop of Verdune, S. Eluanus newly consecrated Bishop by Pope Eleutherius, all proved before to have been now Bishops, and employed in this holy work, besides the Legates of S. Eleutherius having their Priests and Clergy men with them, as the Apostolic Institutions ordered, amounted to no small number. To which if we make addition of them, which either actually then also were Bishops, though not so evidently known, or most certainly soon after, as S. Thean first Archbishop of London, S. Samson, and Theodosius of York which came in also with these Roman Legates, we shall (notwithstanding the loss of the help of S. Gildas, of which our Protestants by their ill handling Antiquities may be suspected to have deprived us) find no improportionable number of most fit and worthy Ecclesiastical labourers to undertake and perform so memorable and great a work. THE XVI. CHAPTER. HOW THESE HOLY ROMAN LEGATES by Power and Commission from the Pope, and Apostolic See of Rome, converted and confirmed unto, and in the faith of Christ, all manner of parsons in all places of Briaine, whether the Nobility, Flamens, Archflamen, or of what Order or degree soever. 1. WHEN these holy Legates had thus received Consecration, Instruction and Commission for this great charge and business remitted unto them, they now took their long and tedious journey into Britain, where, being associated with such worthy men to assist them in so honourable and great a business, as I have related, they arrived within short time; and first with all convenient speed both to satisfy the desire of King Lucius, and orderly to perform the charge, and trust which the holy Pope Eleutherius had recommended unto them, they presented themselves unto our King, and his Nobles, long time expecting and attending their desired coming. And so soon as they had delivered the greetings Of the preaching of thos● holy Legates & Assistants hear in Britain, & many converted by them. of the See Apostolic, and acquainted them with their Legatine Power, and Commission, for the Conversion of this kingdom to Christ, and establishing all things thereto belonging, they happily began this work, and put these things in Execution. It is almost the general assent and Harmony of our Antiquaries, that they converted the King, Queen, Peers, and Nobility of Britain: Yet I dare not affirm whether they may be said actually and first Gildas Manuscr. Hist. Nennius Hist. Manuscrip. Ant. Eccles. Landaven. & alij posteriores. to have converted and baptised King Lucius, or this was before performed by our remembered Christian British Priests, and Bishops, and these only confirmed him in the faith he had received, which may be, and in Histories is called a Conversion, and Baptism, because the Sacrament of Confirmation is the perfection and compliment thereof, as in our own Histories, King Cadwallader is said to be converted and baptised by Pope Sergius at Rome, when the British History only saith he received Confirmation of him. Cadwalladrus Galfrid. Monum. Hist. Reg. Brit. l. 12. c. 18. abiectis mundialibus propter Deum, Regnumque perpetuum, venit Romam, & à Sergio Papa confirmatus. Of this Question I have sufficiently before related, what Antiquity hath delivered unto us, thereof. And therefore pass it over now without further repetition, supposing it either acted before, or so much desired to have been presently effected by them, and so proceed to their other labours, and effects of them. 2. Some Protestant writers would gladly diminish the glory of these Legates, in persuading their Readers, that they ignorant of the British tongue preached not to the Britan's, but committed that office to our British Priests, and Preachers, and so in this kind they little or nothing prevailed, or profited this Nation. A Protestant Bishop thus writeth of them: The men that were sent from Rome were utterly ignorant of the British languadge, and so could not possibly Godwin Conu. of Brit. p. 36. preach any thing themselves, but were fain to commit that office altogether unto others, to wit especially to Eluan and Medwin. And what is all this to the See of Rome? Surely hitherto we see little cause to acknowledge ourselves any thing at all obliged thereunto. Thus fare hath Passion and malice carried this people, not only against the present Roman Church, which they accuse of error: But when in their own judgements and Confessions, it was most pure and unspotted, and Commandress of all, and to which if we never had been beholding, we never had been true Christians, never the legitimate children of Christ, and his holy spouse. And to bewray these men's follies in their own words: if these Legates of the See Apostolic had been so ignorant of the British languadge, that they could not thereby have preached to the vulgar people ordinarily understanding no other, were we not beholding unto Pope Eleutherius for sending them, as our King desired? Then we were not beholding to that holy King, to send so far with an humble and earnest petition for the general good of this Nation, that it being obtained, we received no benefit thereby. Were we not obliged to those Legates, that travailed so long a journey to unite us to Christ and his holy Church? Was it worthy no thankes, but contumely and despite, if they by their Power committed the office of preaching unto us, unto others which knew our languadge by this man's confession, and so converted us? Did not duty oblige us, to the See of Rome in this man's judgement, when he himself thus confesseth before. By most it is affirmed, how that Eleutherius sent Damianus and Fugatius to Order the state of Godwin supr. p. 21. Pag. 20. the Church, who had the honour of performing that office? Doth that make no obligation, which he plainly with S. Bede and others thus confesseth? Eleutherius a holy man sitting Bishop of the Roman Church: Lucius a King of the Britan's writ unto him his letters, praying that by his appointment, and direction, he might be made a Christian. And presently he obtained the effect of his godly desire. Or how will this man persuade us, that these Legates did not understand our languadge, and so preached not themselves being strangers, but committed that office especially to Eluan and Medwin. And Pope Eleutherius appointed Meduinus S. Eluanus and M●dwinus with other British Priests & learned Cl●●●gymen assist them. a Doctor or teacher: and saith with his fellows in Religion Parker, Bale, and Leland as he glosseth them: That Medwin was by birth a Dutchman, and thereby as unfit a Preacher to Britan's as the Italian Legates were. 3. But we are assured by better Authority and Antiquity than this man can show us to the contrary, that both our King, his Nobles and all the chiefest hear of the Britan's at that time understood the Latin Roman tongue. Our Antiquaries of Cambridge and others prove unto us, that there was an Imperial Constitution decreed and received hear in these times, that every man that would or should bear office must learn the Latin tongue. Institutum fuit, ut qui Magistratum gerere vellet, Latinam linguam disceret. And long Io. Caius in Hist. Cantabrig. p. 19 before this time the Latin tongue was so usual in this Nation, as these Protestants tell us, that the Romans Latin songs were sent hither, and sunge hear even to the vulgar audience: And of this Martial the Poet speaketh: when he saith his songs and Poems were sung in Britain. Dicitur & nostros cantare Britannia versus. Matth. Parker Antiq. Britan. in Claudia. Io. Bal. lib. de Scriptor. cent. 1. in Claud. Martial. in Epigr. Theatre of great Brit. l. 6. Therefore these Latin songs being sent from Rome to our Britain's hair, as these Protestants writ to be sung & heard, both the singers and hairs of them must needs be said to have understood that languadge of the Romans in which they were penned by the Poet. So we need not seek any further for Auditors to understand the preaching of these Roman Legates, though in the Latin tongue, when we have found already the King himself, all his Nobles and officers in Authority, and having command, all Scholars in our Universities, or Schools, besides others by probable judgement without number, which understood them preaching, persuading, reasoning, disputing, instructing or catechising in that speech. And we may with strong reason from hence inform and assure ourselves, that this so usual and almost common knowledge hear of the Latin tongue, the natural languadge in Rome from whence so many Apostolic Preachers were sent into these parts, was a great help and furtherance, to that so speedy Conversion of this kingdom, which otherwise to have been effected as it is delivered in our Histories, may justly be termed miraculous. And although both the King and very many of his Nobles learned Druids, and others were either actually converted, or convicted in judgement of the undoubted truth of Christian Religion and falsehood of their Pagan superstitions before the coming of these Legates hither, or King Lucius sent for them to Rome, as I have showed before: Yet no small number and of the learned among them still continuing in their old errors, and the Christian Clergy then in Britain neither being so great or learned in that first Age, and Infancy of our Church, that it was able to convert so many millions which still professed Paganism in this kingdom, if our Ecclesiastical Hierarchy could or might have been ordered, and settled without the Pope's allowance, and Authority, which almost every Chapter in this History disproveth, yet we must needs acknowledge ourselves obliged, and very much in duty obliged, to the Apostolic See of Rome, for sending unto us so learned, reverend, and holy Pastors as all Histories confess them to have been, to deliver us so happily from that most damnable infernal darkness, wherewith we were blinded, and without such spiritual Physician's help, and cure, desperately and irrecoverably overwhelmed, infected, and diseased at that time. Therefore these Renowned, and in all respects most honourable Legates, knowing well what charge, Power, and trust was committed unto them, by the Pope's Authority and our King's entreaty, and perfectly informed hear of the state, and necessity of this kingdom in spiritual affairs, presently disposed themselves, and the whole Christian Clergy hear under them for the most speedy and perfect recovery, and expelling the venom from so many almost deadly poisoned souls in Britain. And the theifest places in Britain, where this infection principally did reign, and was fostered, and from them dispersed into all the other parts and members of the body of this kingdom, next unto the Court of the King now converted, being our ancient Schools or Universities, and chief Residences of the principal Pagan Idolatrous Priests, Flamens, and Archflamen in the most ancient and commanding Cities of this Nation, they disposed and divided themselves & our Clergy to stop these springs, and fountains of that foul overflowing stream. 4. How they prevailed in our old British Vinnersities or Schools in confounding the Pagan Philosophers and converting them, their followers and Disciples to the Christian faith, we may take some notice by that which the Antiquaries of Cambridge propose unto us, performed by them in their University, where they say, they after long dispute with their Philosophers, they Io. Caius Hist. Cantabr. p. 35. converted them all to Christ, and baptised both them and three thousand others there in one day. Cantabrigiam venerunt, ut fertur, ubi postquam multum The Scholars of Cambridge now generally converted, and 3000. other Britan's there Baptised in one day. varièque cum Philosophis disputatum est, baptizarunt uno die, & Philosophos omnes, & tria hominum millia. And though they do not deliver the names of their Authors for this Relation, yet they do sufficiently express, that they found this narration of the disputing with these Cambridge Philosophers, and the Baptising both of them and so many thousands at one time, there testified by diverse Antiquities, for they say expressly that some asscribe it to Eluam and Medwine after their return from Rome and Baptism of King Lucius, and by others to the Legates of Pope Eleutherius: secundum quosdam qui ista ad Faganum & Damianum, seu Fugatium & Derwianum Eleutherij Nuncios referunt. And record it done in the same year they came into Britain: Which they hold to have been the 178. of Christ, id actum fuit anno Domini 178. And although these men stand as much as Antiquities do warrant them, for the honour and priority of their University, yet in this place they do not avouch this History, as any singular grace or prerogative above other Schools in Britain at that time, but do sufficiently insinuate, that these holy Legates and their Associates did the like in all other such ancient Schools and places, and in most of them before they came to Cambridge; per Insulam diwlgare verbum So in other Schools and places of learning hear. Dei, sementem Dei iacere. And after this, they came to Cambridge, Tandem Cantabrigiam venerunt. By which and like testimonies of many others, we may suppose they had so done at Stamford, Cricklade or Greekelade, and especially by these men in Glamorgan-shire where they say learning flourished, aswell as at Cambridge before the coming of julius Caesar hither: Ex quibus Caius supr. p. 20. scire licet, claram fuisse scientiarum professionem in Britannia, ante Caesaris adventum in Britanniam, praecipuè vero Cantabrigiae, & Glamorgantiae. And the School of Clamorgan being so near to Caerlegion upon uske in that Country, S. Eleutherius Pope granteth Privileges and immunities to the School of Cambridge. where one of the three great Idolatrous Temples of Britain, and Seat of their Archflamen of those Western Provinces was, and thereby a Nursery of Paganism for that so superstitious place, it teacheth us of itself without further testimony, that a prime and principal care of the holy Legates, and our Christian Clergy than was, utterly to root up, or alter the nature of the Bulla Honorij 1. Papae dat. Romae An. D. 624. die 20. Februar. apud Caium l. 1. de Antiq. Cantabrigiae p. 75. 76. 77. infecting seeds and plants of that offensive Seminary. Of this, we have some more particular testimony out of the Bull of Pope Honorius dated the. 20. day of February in the year of Christ's Incarnation 624. granted for the privilege of the School or University (for so he termeth it) of Cambridge, which thus beginneth: Honorius Episcopus Seruus Seruorum Dei, dilectis filijs Doctoribus & scholaribus in Vniversitate Cantabrigiae sedentibus, salutem & Apostolicam benedictionem. Wherein is expressly said, that S. Eleutherius granted Immunities, and Privileges to that University, then become Christian: All Flamens and Archstamen of the Paganstogether with their Cities converted. An Argument that he extended the like favours, and Immunities to our other schools or Universities then in the same condition with Cambridge, but that they long since decayed and overthrown, could keep no memory of such things, as Cambridge, claiming a never Interrupted continuance, hath done. Galfr. Monum. l. 4. Hist. Brit. p. 19 Pont. Virun. l. 4. Hist. Mart. Pol. Supput. in Eleut. Radulp. de Dicet. Hist. Manuscr. inter an. 170. & 180. Matth. Westm. an. gratiae 185. Vita S. Helenae apud Capgra. in Catalogue. Bal. l. de Script. cent. 1. in Lucio & Eluan. & Medu. Barns l. de Vit. Pont. in Eleuth. Theatre of great Brit. l. 6. Godw. Conv. of Britain Selden Analect. Stowe & Howes Hist. in Lucius Harris. descript. of Brit. Martyrol. Rom. 26. die Maij in S. Eleutherio. Act. S. Eleutherij in Breu. Rom. die 26. Maij. This will be more and invincibly evident by that which is affirmed with the almost general assent of all Antiquities, testifying they parsonally visited, preached unto, and converted all, not only the Metropolitan, but the other Cities of this kingdom: and besides them the whole Nation, in such manner that scarcely a Pagan was left to be found therein. Of our Cities, their Rulers, and Inhabitants thus converted by them, we have the constant agreement both of Catholic and Protestant Historians. 5. The British History Ponticus Virunnius and Martinus say, of these, that they delivered them from Idolatry, & converted them to Christ. Hos Idololatriae eripuerunt. Radulphus de Diceto in his Manuscript History proveth as much, that they converted all the Cities in Britain, aswell their Flamens, and Archflamens, by whom they were directed in their Idolatrous worship, as others: so do the other Authors before, speaking more particularly of their Flamens, or Archflamen converted by them, than any others. Matthew of Westminster writeth in like manner how they visited, and converted all the Cities of Britain. So hath the old Writer of the life of S. Helen and other Catholic Authors. Which is seconded and confirmed by most of our Protestant Historians, Bale, Barns, the Theatre writers, Godwyn, Selden, with others consenting, that all these Cities of Britain with their Flamens or Archflamen which then ruled in them, were now converted by these holy Legates, and that Apostolic Mission from the Pope of Rome S. Eleutherius. 6. And the principal Stats and Members of this kingdom King Lucius, his Nobles, Universities, Philosophers, Flamens, and chief Priests, and Teachers of the Pagan subjects, and their chief places of commorancie and command being thus converted, the conquest over the vulgar sort was easy and soon effected. The old Roman martyrologue saith, that Fugatius and Damianus sent by S. Eleutherius Baptised King Lucius, his wife, and almost all his people. Qui Lucium Regem una cum uxore, ac toto fere populo baptizarunt. The ancient and approved Acts of S. Eleutherius say, that King Lucius and The Britain's here were now generally conuer●ed, in all places. all his subjects received the faith of Christ by these Legates: per Quos Rex & reliqui fidem susciperent. The Author of the British History testifieth, that so soon as the people of Britain knew their King was a Christian, they gathered themselves together to be catechised, and receive Baptism. Nec mora, Galfr. Monum. Hist. Brit. l. 4. c. 19 concurrentes undique Nationum populi, Regis exemplum insequuntur, eodem lavacro mundati, caelestique regno restituuntur. And saith, that these holy Legates did blot out Paganism, almost through out all the Island, then much more where Ponticus Virun. Hist. Brit. lib. 4. prope finem. Guliel. Malmes. l. de Antiq. Caenobij Glaston. Antiquitates Glast. Manuscr. tabulis affixae. King Lucius ruled Beati Doctores per totam fere Insulam Paganismum delevissent. Ponticus Virunnius affirmeth as much, or more, that they baptised all the people of Britain. Baptizarunt omnes gentes Britanniae. William of Malmesbury in his Manuscript History of Glastembury teacheth, that they travailed all over the Island, preaching and baptising. Phaganus & Deruianus venerunt in Britanniam ad praedicandum Euangelium, qui baptizantes & praedicantes & universam Insulam peragrantes. The old Manuscript Antiquities of Glastembury written in Parchment, and fixed to broad Boards do witness, that these Legates baptised King Lucius, and his people preaching and baptising through out Britain, and cite other more ancient Histories for it. Phaganus atque Deruianus prout charta sancti Patricij gestaque Britannorum testantur, verbum vitae Euangelizantes, Regem cum suo populo sacro fonte abluerunt, huic praedicando & baptizando Britanniae partes peragrantes. Matthew of Westminster is witness, that after King Lucius was baptised, his subjects followed his example Matth. Westm. in such order that in a short time there was not hear any Infidel to be found. Quod cum factum fuisset, concurrerunt ad Baptismum Nationes diversae, exemplum Regis sequentes, ita ut in brevi nullus inveniretur Infidelis. Hartmannus Schedel reporteth, Hartni. Scedel. Chron. Chronic. f. 115. p. 2. Epist. S. Patricij apud Capgrau. in vita eius. Leland. assert. Arthurij. & Antiq. Glast. Scriptor vitae S. Helenae apud Capgrau. in Catalogue. as others before, that these Legates baptised the King and his people: Regem ipsum ac populum. The Historical Relation of S. Patrick, commonly called his Epistle, witnesseth, that they converted both the King & people, travailing quite through Britain. Phaganus & Deruianus Regem cum suo populo ad fidem converterunt, peragrantes Britanniam. The old Author that wrote S. Helen her life recordeth how upon the Baptism of King Lucius, all the people of the whole Nation presently flocked together to be instructed in the faith of Christ and were baptised. Nec mora concurrentes undique totius Nationis populi Regis exemplum insequuntur, eodemque salutari lavachro mun dati caelesti Regno restituuntur. Harding thus setteth it down in his old verses: Eleuthery the first at supplication Harding Chron. c. 51. f. 43. Of Lucius, sent him two holy men That called were Faggan and Dwyen That baptised him, and all his Realm throughout With hearts glad and labour devout. Sigebertus sayeth generally of the Britan's without restriction, that they Sigebert. Chron. in Regno Britannorum. received Christianity by the Legates of Pope Eleutherius, sent at the request of their King Lucius. Britanni instantia Lucij Britanniarum Regis per Legatos Eleutherij Papae Mysteria Christianitatis perceperunt. Walterus Rollwink in his Fasciculus, writeth that Fuganus and Damianus the Legates of Pope Eleutherius baptised both King Lucius and his people, who upon the solemn Baptism of their King submitted themselves to Christian Religion. Eleutherius Walter. Rollw. in Fascicul. temp. an. 184. misit Legatos Lucio Regi Britonum, qui eum cum populo suo baptizarunt. Solemniter Rege Lucio baptizato subiectus populus eius exemplo fidei colla submisit pacificè. THE XVII. CHAPTER. HOW IN BRITAIN THESE HOLY LEGATES placed Archbishops and Bishops in our Cities, Archbishops in the places of Archflamen, and Bishops for Flamens. And how by all writers, such dignities were among the ancient Pagans, both in Britain and other Nations. 1. WHEN the Ecclesiastical affairs of Britain had thus prosperously proceeded, that the King, and all his Nobility were become Christians, as Gildas, Nennius, the Antiquities of Landaffe and others after them testify. Rex cum universis Britanniae Regulis Baptismum susceperunt. And as an other Copy of Gildas agreeing with Nennius readeth: Lucius Britannicus Rex cum universis Regulis totius Britanniae Baptismum susceperunt. And in the Antiquities of Landaffe: Lucius & totius Britanniae Primates Baptismum susceperunt. And all Schools, Cities, Druids, Teachers and Scholars of Idolatry were thus converted to Christ, as all our Antiquaries catholics and Protestants have delivered, so that all both Rulers and subjects both temporal, and such as were then called spiritual, had now embraced that Religion and worship of God, which as it was diametrically, as it were, repugnant to the superstions of the Gentiles in Britain, about their Idols, & termed Gods, so it utterly condemned many of their barbarous and profane customs and observations in merely civil and human affairs, and proceed, as I have in very many things (intolerable to be practised, or permitted) given Instance before. Therefore as the state of Religion and reverence to God was now changed, and only hear wanted an external Authoritative settling of an Ecclesiastical Hierarchy of Bishops, Priests, & Clergy men to govern in Religion, and places or Churches for professing and public practice of the same, which were now to be provided by these holy Legates; so King Lucius as the Vicar of Christ in this kingdom in temporal things, as S. Eleutherius styleth him in his Epistle about this business, wrote unto that holy Pope for his direction also in this great affair of changing his temporal Laws, to make all sure that nothing should be received and established hear, either concerning the duty and office of man to God, or man to man, one towards an other, but what should have direction or allowance Godwin Conu. of Brit. p. 26. The Ecclesiastical Hierarchy of Archbishops, Bishops, Priests, and other Clergy men now settled hear by the Pope's authority. from the See Apostolic of Rome. Of this second I will speak, when I have in some manner finished or delivered the first, the settling or founding our Ecclesiastical Hierarchy and government in such affairs. 2. That these Roman Legates did presently upon our Conversion, appoint the Sees of Bishops and Archbishops, according to the place and number of the Flamens, and Archflamen of the Pagans, is so generally received for an undeniable truth in Antiquities, as a Protestant Bishop singularly excepting one other of his profession, hear naming him, that he perceiveth not any that have gainsaid it, before Master Doctor Sutcliffe: But contrariwise diverse both ancient and learned are to be found, that have partly broached it, and partly applauded the same. And yet this bold faced man, against all learned Antiquity, in his own confession, pleaseth to call it: a devise so childish and ridiculous, as he cannot but wonder, that any man of Learning and judgement should approve it. And bringeth no more reason than he doth Authority for this his singularity. Only he saith that Fenestella which directly teacheth this dignity of Archflamen among the Gentiles, is not the ancient Fenestella which was in the time of Tiberius the Emperor: but a man of later time than that, which Fenestella printed & published by the Protestant's of Basile. may not be so shuffled over upon the bare word of one Protestant of England against all his Brethren in Basile, where by their Authority the book was printed and published, for a true ancient Fenestella. And it is a strange conceit of his to be uttered to view, to think to Father this opinion first upon Gratian, as thus he doth: The defender of this conceit is Gratian, whom I doubt not we may account the first Author of the same. For I have proved in the first chapter of this Age at large both by Catholics and Protestants, that diverse living and writing in the time of the Apostles were of this opinion, and proved it by the practice of the Apostles themselves, which appointed Primats for those chief Cities of Provinces, where in the time of the Gentiles, their Archflamen were resident, and Ruled, and gave order this usadge should be observed by Posterity. And this Protestant Bishop contradicteth himself in this matter, for first making Gratian Author hereof, presently he thus addeth of him: True it is, that having first delivered it as his own opinion, in one Godwin supr. p. 27. place: afterwards he citeth, for the same Clement a Pope: wherein, either he abuseth us in citing that which never was written: or himself is abused by some sergeant Clement. Therefore whether this Clement be counterfeit or no, this Protestant must needs be a counterfeit, for if this Clement were a counterfeit he was counterfeited long before Gratian'ss time, being cited by him as ancient, and so the ancient counterfeiter of Clement must needs broach this opinion before Gratian. But except the ancient Pope's Anacletus, Anicetus, Stephen the first, Lucius, S. Leo the second, S. Marianus Scotus and Florentius Wigorniensis Cap. 1. supr. our learned Countrymen all before Gratian were deceived are counterfeitors, this was the true Clement Disciple of S. Peter, and so they cite and approve him, even in this matter, & they confirm that not only S. Clement, but S. Peter the Apostle thus both practised, and ordained: and how in the time of the Pagans there were Archflamen, and they were chief over the other Flamens, as Patriarches and Primats be over Bishops in the Law of Christ. 3. And if this man had travailed no further into Antiquities, than those of this Nation, he might have found both Archflamen in the Pagans time, hear in Britain, and that the Legates of Pope Eleutherius did constitute and ordain Archbishops in their places, and this affirmed by Authority more Abbas Spanheymens'. l. de Script. in Sigeberto Gembl. Bal. l. de Script. cent. 2. in Henric. Huntingt. Henric. Huntin. Histor. lib. 1. & in Prologo Hist. ancient than Gratian was. For both Sigebertus Gemblacensis, Henricus Huntingtoniensis, and others which wrote before Gratian, do take often and express notice of our British History, in which we read of this matter in these words: fuerunt tunc in Britannia octo & viginti Flamines, nec non & tres Archiflamines, quorum potestati caeteri judices morum atque phanatici submittebantur. Hos etiam ex praecepto Apostolici Idololatriae eripuerunt & uhi erant Flamines, Episcopos, ubi erant Archiflamines Archiepiscopos posuerunt. Sedes autem Archiflaminum in tribus nobilioribus civitatibus fuerant, Londonijs videlicet atque Eboraci, & in urbe Legionum: quam super Oscam flwium in Glamorgantia veteres muri & aedificia sitam fuisse testantur: There were then (in the time of King Three Archbishops placed hear for the ●. Archflamens, in London, York, and Caerlegion. Lucius) 28. Flamens, and 3. Archflamen, to whose power other judges were subject. These by the command of the Pope his Legates delivered from Idolatry, and where there were Flamens they placed Bishops, and where there were Archflamen they placed Archbishops. The Seats of the Archflamen were in the three most Noble Cities, London, York, and the City of Legions which the old walls and buildings do witness to have been upon the Ryver Oske in Glamorgantia. Hitherto this old British History, which is older than Gratian by so many years, as were between the end and writing thereof at the death of Gadwallader the last King of the Btitans where it endeth, about the year of Christ's Nativity 689. or 690. by Sigebertus and others computation when the British Author thereof composed it, and the writing of Gratian above 400. years after. And Sigebertus who endeth his Chronicle in the year 1112. and then died, as his Continuator there noteth: Sigebertus Gemblacensis Monachus Descriptor praecedentium Continuator Sigebertiin Chron. an. 1112. Sigebertus' Gemblacens. initio Chronici c. de Regno Britannorum. in hoc libro temporum obijt, cui nos illa quae sequuntur fideli narratione subiecimus, is a sufficient witness even in the beginning of his History that this British History than was an old History: narrat antiqua Britannorum Historia, and usually and chiefly citeth and followeth it for the British affairs. And Henry of Huntingdon, who by Baleus and others died before Gratian had written, was well acquainted with this History, and wrote a Book of the Kings of the Britan's yet extant in the public Library of Cambridge, and so conformable to the British History, that our Protestants which published his works, thereby excuse themselves for not publishing that his work, because there is nothing in it, but what is written by S. Bede and Geoffrey of Monmouth more at large: quia nihil novi affert quod non in Beda & Monemuthensi plenius Protestantium Annotatio inter librum 7. & 8. Histor. Henrici Huntingtoniensis. Ponticus Virun. Hist. Brit. l. 6. in fine. Ciacon. 〈◊〉. Rossus. Boston apud Godwin. in Assaph. Bal. l. de Script. cent. 2. in Galfrid. Ar. Notatio in Manusc. exempl. Cantab. Io. Bal. l. de Scrip. Brit. cent. 2. in Waltero Caleno. reperiatur. And Geoffrey Archdeacon of Monmouth when he translated this Book out of the British into the Latin tongue, and after Bishop of Assaph, and Cardinal of the Church of Rome, as Virunnius, Ciaconius, Leland, Rosseus, Bostonus, the Protestant Bishop Bale, and others say, was an excellent Historian, Historicus egregius, and as the note upon the old Manuscript Copy thereof in Cambridge witnesseth, translated it most truly, simplicissime transtulit. And this Book was brought out of little Britain by Walter Calenus Archdeacon of Oxford a Britain by birth, a man most famous for learning, as our Authors say, and the Book was, than he dying in the year of Christ 1120. anno Incarnati filij Dei 1120. a most old Book, vetustissimum Britannici sermonis Codicem: written above 400. years before▪ per quadringentos & eo amplius annos. From which date unto his time the same Archdeacon of Oxoford continued the British History cloquently, non incleganti sermone protraxit Britannorum annal. 4. So we evidently perceive that we can hardly find either more ancient or credible Authority for any Historical truth in our British Antiquities, then for this. For the Author both was a Britain, and wrote in that Languadge, and the last passages thereof written almost a thousand years since. The Agents and Instruments of the translation thereof both Britan's and the best learned, and greatest Historians of that time, & this Bookew preserved by the Britan's of Armorica, or little Britain in France, driven thither by the Infidel Saxons, with their Antiquities and other Richeses most precious unto them. And so the former parts of this Book wherein the History of these Archflamen is contained, carrieth sufficient Argument of a fare more ancient date. Which the Author himself both in the Copy which is printed, and that which Virunnius did epitomate▪ and was never printed, as the note upon it testifieth, doth witness: for he expressly citeth Gildas for this History. And Ponticus Virunnius seemeth to make Gilds Author of that part of this Book. For thus he writeth: ●orum no●●na & A●●us in libro reperiuntur, quem alter Gildas de victoria Aurelij Ambrosij inscripsit: The names Ponticus Virunnius Brit. Hist. l. 4. in fine. and gests of them which came with Damianus, and Faganus are found in the Book which the other Gildas did Entitle, of the victory of Aurelius Ambrose. Where the distinction, altar Gildas, the other Gildas, having spoken of no other before, but only the Author whom he did epitomate must needs make one Gildas Author of that British History, and so both the one and other Gildas to approve this narration of Archflamen in Britain. Which he further confirmeth in the later end of his Books citing, for Authors of all which he had said, both the Translation of Geoffrey of Monmouth, whom he nameth an excellent Historian, and Cardinal, and Gildas the renowned Poet writing more than he did epitomate, which were things most concerning the Romans, he being an Italian. Haec autem & multa alia describit idem Gaufridus Monumetensis, Historicus egregius, & Cardinalis: 〈◊〉 & Gildas Poeta insignis. Sed ego Ponticus Virunnius excepi, quae ad rem Romanam attinerent plurimum. And he speaketh of many things which Galfridus Translation hath not, which he must needs by his own confession have from Gildas. And for this History of our British Archflamen; comprehended in the gests of the Brit. Hist. l. 4. c. 20. Roman Legates, the Translation of Galfridus citeth Gildas, as Virunnius did, only omitting the distinction, altar, the other, of that name: and mentioneth that Gildas did write more plainly or copiously of this m●tter than he doth: eorum nomina & actus in libro reperiuntur, quem Gild●● de victoria Aurelij Ambrosij inscripsit. Quod autemtam lucido Tractatu parauer●●, nullatenus opusfuit, ut inferiori stylo renovaretur. 5. To this changing of Archflamen, three in number in Britain to so many Archbishops, naming their places as before, and that Gildas in his Book of the victory of Aurelius Ambrose, wrote of this matter of King Lucius so converted then, is consented unto by many foreign writers, as in France the Author of the History Entitled, Mere des Histories & Chroniques de France, Alan Bouchard, Mere des Histoires l. 1. p. 91. Alan Bauchard annal de Bretaigne l. 1. f. 19 p. 2. Ponticus Virun. Hist. Brit. l. 4. and others; And to manifest that these Authors which cite and follow Gildas in this Relation, as they have witnessed before, do speak as plainly of this matter as the British History, Virunnius delivereth it, in these the same words: fuerant enim in Britannia octo & viginti Flamines, necnon & tres Archiflamines, quorum potestati caeteri judices morum, atque phanatici submittebantur. Hos etiam ex praecepto Apostolico Idololatriae eripuerunt: & ubi erant Flamines, Episcopos: ubi autem Archiflamines, Archiepiscopos posuerunt, mira sanctitate & incredibili devotione. Sedis autem Archiflaminum in tribus nobilioribus civitatibus fuerant, Londonijs videlicet atque Eboraci, & in urbe Legionum, quam super Oscam flwium in Glamorgantia veteres muri & aedificia sitam fuisse testantur. And to leave it without exception, that Gildas, or whatsoever other old British Author he followed herein, went further in this matter of Archflamen, than Galfridus his Translation doth, he there addeth from this old British Antiquity, that the Religion of the Archflamen, was the most ancient Religion. Archiflaminum quae fuit antiquissima Religio. And Giraldus Cambrensis a most Noble Cosmographer, Cosmographus nobilissimus, as a Protestant Bishop styleth him, himself a Britain maketh this calling of Archflamen so ancient, Bal. l. descript. Brit. centur. 2. in Syluestro Giraldo Cambren. Galfrid. Cambr. descript. Cambr. ●. 16. that he constantly affirmeth; Helenus son of Priamus was Archflamen among the Troyans' before the destruction of Troy. Helenus Priami filius Archflamen eorum erat. But I shall speak hereafter of the Antiquity of this state from the Pagan's themselves, hear I was only to justify that such men were hear in Britain in King Lucius time, and their Residences changed into the Sees of Christian Archbishops, which I have performed, by the best and most received Antiquities we have left unto us. Which is confirmed by those that have written after namely among, strangers writing of British affairs, Martinus Polonus, Philippus Bergomensis, Platina, Hartmannus Schedel Martin. Pol. supput. in Eleuther. Philip. Bergom. Hist. in Eleuth. Platina in Eleut. Hartm. Scedel Chron. chronic. f. 115. p. 2. Ptolomeus Lucens. in Vit. Pontif. in Eleuth. Leland. assertione Arthu●ij f. 36. with others, only this difference I find between these, and most of our British writers, that these of our Nation are commonly interpreted to affirm we had 28. Flamens, besides 3. Archflamen, when those strangers, I recited, do writ but of 25. Flamens besides the 3. Archflamen, which opinion will appear the more probable, when I shall hereafter show from our most ancient and approved Authors, that this our Britain as it contained only Loegria and Cambria, now England and Wales, neither King Lucius nor the Romans than Lords of more, had but 28. Cities in all to feat these 3. Archflamen and the other Flamens in, and 3. Archbishops and Bishops after them. 6. For English Historians whether catholics or Protestants I may pass The great number of Bishops placed ●ea●e. them over in this business, seeing this Protestant Bishop hath before acknowledged that he and one other only have opposed therein. Therefore very unadvisedly hath this Protestant Bishop before spoken, as he hath done of this Godwin supr. p. ●●. thing, and with no less boldness further thus addeth: no man I dare affirm, is able to show out of any ancient writer or other authentical Monument, that ever there was any such office amongst the Gentiles as Archflamen or Protoflamen. Look who list in that volume of ancient Incriptions published of late, by Gruterus, Scaliger and others: he may there find oftentimes mentioned Flamen, for a man, and Flaminica for a woman Priest: but of Archflamen, Protoflamen or any other like, altum Silentium, there is no mention. For I have proved by ancient, and the most ancient writers we have, that there was such an office among the Gentiles even hear in Britain. And if there were no memory of such in ancient Inscriptions, as there is not of many, which most confessedly were, this is not able to discredit the truth hereof. And his Author Gruterus is so fare from discrediting this, that the Gentiles had Archflamen, as well as Flamens, that upon the first Epistle of S. Clement where Archiflamines be justified both by his own and S. Peter's testimony, and that they were to be changed among Christians into Primats or Patriarches, he plainly writeth, it is the true Epistle of S. Clement: Lambert. Grut. Verenad. in Argumento 1. Epist. Clement. omnino statuo, hanc Clementis veram esse Epistolam: And upon the very word Archiflamines, as in his opinion Rufinus living in S. Hierome his time translateth S. Clement, he noteth in the Margin, that others called them the chief Flamens Priests, or chief Flamens. Archiflamines. Alias primi Sacerdotes 〈◊〉. in Ann. 〈…〉. Ep. Clem in Verb. Archiflamines. Flamines. Alias primi Flamines. And because this man hath so peremptorily affirmed that no ancient Incription proveth Archflamen, Protoflamen or any other like. All men know Pontifex and Metropolitanus are the like and same in condition. Yet Wolfangus Lazius Historian to the King of Romans proveth it, both by the old gentle writers and Inscriptions out of Transiluania● Wolfang. La●ius in Commē●arijs Re●public● Romanae. p▪ 151. Where one C. Tercennius is inscribed Metropolitanus. And M. Coninius Pontifex Metropolitanus. And Carolus Sigonius publisheth an old Inscription of a Pagan Knight of Rome, imploring the aid of the Pontifex Maximus and Carolus Sigon. Commentar. in Fast. & triumph. Rom. p. 191. p. 121 Flamens. Manesque meae opem Pontificis Maximi & Flaminum, qui in Capitolio sunt implorent. And showeth also how Caecilius Metellus was both Flamen Martialis, and Pontifex Maximus. Eutropius a Grecian (because the beginning of Archflamen is so) saith, that the high Priest, Archflamen or Chief of the Priests was called with them Pontifex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eutropius Hist. Rom. Breviar. l. 2. p. 77. Zosimus Historiar. lib. 4. in Gratiano & Theodosio. Zosimus saith: that in the Colleges of the Priests or Flamens at Rome, the Pontifex was Chief. In Collegijs Sacerdotum Romae Pontifices primas tenebant. And after saith, as Eutropius before, that the Pontifex Maximus and the chiefest Archflamen were all one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And speaketh plainly of the Archflamen, or Protoflamen: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. julius Capitolinus teacheth also, how besides the Flamens and Pontifices, there was an Archflamen, calling this, Pontificem Maximum, the julius Capitolinus in Opilio Macrino. Aelius Lampridius in Commodo Antonino. other Pontifices Minores, the greatest Flamen and lesser Flamens or Pontifices. And Aclius Lampridius thus bringeth the Pontifex Maximus to speak in the Senate, as commanding all the Flamens or Pontifices the less: Cingius Severus dixit, iniustè sepultus est, quia Pontifex dico: hoc Collegium Pontificum dicit. And this in public Senate. Aurelius' Victor is witness that Numa Pompilius ordained twelve Flamens or Priests of Mars, and made one of them Archflamen. Aurelius' Victor in Numa Pompil. Titus Livius hist. l. 1. And created a Pontifex Maximus. Salios Martis Sacerdotes, quorum primus Praesul vocatur, 12. instituit. Pontificem Maximum creavit. which Titus Livius with others confirmeth, of the Pontifex Maximus, to whom he gave power over the other Pontifices, or Flamens. And exemplifieth how when Lucius Cantilius Scribe to the Flamens had committed sin with Feronia a Vestal virgin, the Pontifex Maximus or Archflamen in public judgement caused him to be beaten with rodds until he died, L. Cantilius Scriba Pontificum, quos nunc Minores Tit. Liu. lib. 22. p. 225. Pontifices appellant, qui cum Feronia virgine Vestali stuprum fecerat, a Pontifice Maximo eousque virgis in Concilio caesus erat, ut inter verbera expiraret. And this Tit. Liu. l. 4. l. 10. l. 23. was by the Institution of Numa Pompilius ordaining both many Flamens, & this Pontifex Maximus or Archflamen, as their chiefest. Cornelius Tacitus relateth the like command, and Authority of the Pontifex Maximus over the Cornel. Tacitus Annal. l. 3. Flamens in the case of Servius Maluginiensis a Flamen Dialis, suing for the Prefecture of Asia, by which he was to be an Archflamen, his case was determined by the Pontifex Maximus, who, as there is expressed, ever ruled in such censures. 7. Besides these, it is manifest also by Aulus Gellius, Cicero and others Aulus Gellius l. 15. c. 27. that there were even among the Romans, Pontifices, Rex Sacrorum & Flamines, the high Priests or Archflamen, King of holy things and Flamens. The Flamens were subject to the King of Ceremonies, and he and they also were subject to the Pontifex Maximus. And evident it is by Suetonius, Dionysius Halicarnassaeus, & others that beside the Pontifex Maximus which was highest, Sue●onius in Nerone c. 2. there were diverse other Pontifices or Archflamen with the Romans, and when any of those Archflamen died, these Archflamen or Pontifices did choose & substitute an other in his place. Defuncto uno Pontifice alius sufficitur non à populo creatus. And whereas the number of the Flamens was so great for the number of their Gods, every one having a Flamen, and as this Protestant Nichol. Grach. ●●b●●s de Conit●js Rom. f. 11. p. 2. f. 87. p. 2. Cicero oratione pro Domosua. Bishop thinketh an hundred such in Rome, yet there were but 8. Archflamen or Pontifices, besides the Pontifex Maximus, and neither they nor the King of Ceremonies were of their College, as Nicholaus Grachius proveth at large. Yet they sat in judgement with them, as appeareth by an Oration of Cicero, made before them all: discite orationem Pontifices, & vos Flamines, & tu Rex. And how both the Flamens, and Rex were subject to the Pontifex is, besides that is said before, expressly affirmed by Titus Livius, where he teacheth that the Rex which was above the Flamens, was subject to the Pontifex; Regis sacrificuli sacerdotium Pontifici subiectum. And in his seventh Book Tit. Livius init. l. 2. 1. decade. l. 7. decad. 3. he teacheth the same in plain terms of the Flamens, when he delivereth of the Flamen Dialis, jupiter his Flamen, the greatest of that rank was adjudged and compelled to stand to the order of P. Licinius the Pontifex. Flaminem Dialem invitum inaugurari coegit P. Licinius Pontifex Maximus. Which is confirmed Valer. Maxim. l. 6. c. 9 Lucius Florus Epitome. l. 19 Titus Liu. l. 7. decad 4. Cicero lib. 2. de legibus. by Valerius Maximus, and Lucius Florus. And Titus Livius in an other place proveth this to have been the Religion of the Gentiles: Religio ad postrenum vicit: & dicto audiens esse Flamen pontifico iussus. Which distinction also and subordination Cicero proved by the Roman Laws: Divisque alijs Sacerdotes, omnibus Pontifices, singulis Flamines sunto. 8. This is confirmed out of the Imperial and Civil Law, where it is written of the time long before Christ, where the chief Power of interpreting all their Laws, Tribunitian of the twelve Tables or other belonged to the College of the Pontifices or Archflamen: omnium harum & interpretandi scientia & actiones, apud Collegium Pontificum erant: ex quibus constituebatur, quis quoquo Tom. 1. pandect. lib. 1. Titul. de justitia. & jure. jul. Caesar. l. 6. belli Gallici. Theat. of great Brit. l. 6. Ammon. de gest. Francor. l. 1. c. 6. anno praeesset privatis. And to speak expressly of our British Flamens and Druids: julius Caesar as our Theatre Protestant's translate him, witnesseth, that in every government or Province: over all these Druids there is one Primate which hath chief Authority over them. Where the Marginal note likewise is: among the Druids one Primate and chief over the rest. And Ammonius speaking also in the words of Caesar, hath the same, and addeth further, that when this Primate or Archflamen died, an other the most worthy was substituted in his place by voices of the Flamens or Druids, and sometime this Primacy or Principality was decided by arms. His autem omnibus Druidibus praeest unus qui summam inter eos habet Authoritatem. Hoc mortuo si quis ex reliquis excellit, dignitati succedit: aut si sint plures pares, suffragio Druidum. Nonnunquam etiam armis de Principatu contendunt. W●ich must needs be understood of the Druids, and Flamens in one Province, where there was also one temporal Governor, and not of all the Druids and Flamens that were dispersed either in France, Germanye and Britain jointly together, or any one of these great Nations having diverse Provinces, and several temporal Regent's, and Regiments at that time, as all Histories prove. After these Pagans, so writ our Christian Antiquaries even Protestants: habebant Druides sui ordinis supremum Pontificem, H●●ric. Pantal. de vitis Illustrib. part. 1. cap. 41. Magdeburgen: centur. 2. pag. 15. Beat. Rhenan. Re●. Germanic. l. 3. pag. 123. 124. quo mortuo alius, qui dignitate pollebat, eligebatur. Which supremus Pontifex highest spiritual man, is as much as Archflamen or the like. The Magdeburgians say there were diverse orders of such among the Gentiles, some Pontifices Maximi, others Flamens and the inferior Priests, Alij Pontifices Maximi appellantur: alij Flamines. Beatus Rhenanus delivereth how the primative Christians did place Archbishops and Metropolitans according to the Provinces of the Pagan Romans, and particularly reciteth many, saying they had Archbishops, and Metropolitans for their old Primacy in the Pagan's times, propter civitatum veterem primatum, and this is that, saith he, which Pope Lucius saith: Cities and places in which Primats ought to govern were appointed long before Christ. Atque hoc est, quod Lucius Papa dicit apud Gratianum dist. LXXX. urbes, inquit, & loca in quibus Primates praesidere debent, non a modernis sed multis ante Christi adventum statutae sunt temporibus. Quorum Primatus etiam pro maiori●us negotijs appellabant. And there acknowledgeth that both this S. Lucius which was Pope in the year 155. and S. Clement Successor to S. Peter directed, that these Metropolitans should be placed where Archflamens were in the time of the Pagans. The first Protestant Archbishop of Canterbury, his Successor there Whitegift, Fox, John Prise, Barnes, and other principal Protestants of England acknowledge as much, and prove it from S. Anacletus Matth. Parker Ant. Brit. Whitgift against Cartw. Pris. def. hist. Britan. Rob. Barnes in Vit. Pontif. in Anacl. Otto Frigens. Chron. l. 3. c. 2. and others, that it was an Apostolical ordination, that such should succeed in place of the Pagan Archflamen. Therefore, seeing there is so general a consent herein of all writers, I will conclude with that ancient Noble and learned Bishop Otto Frigensis that wrote before Gratian, or the Transsator of the British History, & speaketh as plainly as either Fenestella did, or any man can do, and with the general opinion of Christians in his time: ubi sub principibus gentium Flamines erant, ibi postmodum a nostris locati sunt Episcopi. Vbi illi Archiflamines, nos Archiepiscopos: ubi illi Protoflamines, nos Primates seu Patriarchas habere caepimus, omnes quidem unius ordinis, sed pro differentia civitatum diversae dignitatis: where under the Primas of the gentiles there were Flamens, there by Christians, Bishops were placed. Where they had Archflamen we began to have Archbishops. Where they had Protoflamen, there we had Primats or Patriarches, all of one order, but of different dignity for the diversity of the Cities. THE XVIII. CHAPTER. IN WHAT PLACES OF BRITAIN THESE chiefest commanding Archflamen were, to wit at London, York and Caerlegion, and how these Roman Legates placed for them Archbishops, with their several commands, and jurisdictions, some of them by the Apostolic power extending, and commanding over Provinces and Countries not temporally subject to King Lucius of Britain, or the Romans, but rather enemies unto them in civil affairs. 1. HAVING thus invincibly proved, by all Antiquities, that there The ●ld British 〈◊〉, the 〈◊〉, Arc●flamens, Fla●es, Archbishops, and ●ishops with th●ir Sees. were among the Gentiles, especially in this kingdom of Britain, not only Flamens but Archflamen, and they seated in the principal governing Cities in several Provinces, and how after the coming of Christ even from the Apostles time, and by their ordinance and Institution, their Residences were to be changed into archiepiscopal or Metropolitan chief commanding Sees in the Christian Religion: If we had no other particular proof for this, but in general terms, S. Edward's Laws, the testimony of Gildas, Nennius, the Antiquities of Landaffe, S. Isidorus, who as Pope Eleutherius also, calleth this Nation Gens Bruti. Thomas Archbishop of York a Norman by birth in the time of King William the Leges S. Edward● Reg. apud Gul. Lamb. l. de Pris●●s legib. f. ●●6. Gildas apud 〈◊〉. l. 1. cap. 17. V●r. l. 1. Cestren. Pontic. Nenn. Hist. Ant. Land. Ecc. Isid. l. Etiml. Thom. Ebor. apud Stowe scrofe of Brute. ●hahessinus a●●d Pr●s pag. 27. Gu●iel. Malmes. apud eund. Henr. Hunt. H●stor. de Reg●b. Britan. Gualt. Oxon. apud Harding. ca 16. & Bal. 2. cent. Sigeb. Gembls. Hist. & de Regno Brit. Marian. apud Harding. c. 16. Literae defenso●iae Eduardi Regis 1. ad Papam Rom. apud Tho. Walsing. Hist. in Eduardo 1. & Ypodig. Neustriae an. 13▪ 1. Gildas apud Ra●. Higeden Manuscr. chron. c. 4●. Galfr. Mon. l. 1. Hist. Br●t. c. 17. & Pontic. Virun. l. 1. Sigebertus An. 437. Ha●●m. Scedel. Chron. Chron. Ranulp. H●geden. ca 47. Stowe histor. in Brute. Harding. Chronicl. f. 16. c. ●●. first, Thaliessinus above 1000 years since, William of Malmesbury, Henry of Huntingdon, Gualterus Calenus, Sigebertus with many others before Galfridus Monumetensis wrote, and himself Virunnius, and innumerable after both of this and other Nations, and public Parliaments, as that in the time of King Edward the first at Lincoln, where after most diligent search of Antiquities, and due examination, as this greatest matter of the right of a kingdom required, sent his Apologetical letters to the Pope of Rome, sealed with an hundred seals, and witnesses. Rex Angliae ex deliberato apud Lincolniam convocato Consilio, pro iure suo declarando literam huius tenoris rescripsit centum sigillis signatam. Wherein is declared, and justified that in the time of Hely, and Samuel the Prophet, Brutus the Trojan landed hear, and by his own name, called the Country Britannia, before named Albion▪ de nomine suo Britanniam, sociosque suos Britones appellavit. And having three sons, Locrine, Albanact, and Camber, did at his death divide the Island into three parts, or Provinces, Loegria, now England to Locrine his eldest son: Albania, Scotland to Albanact the second: and Cambria Wales to Camber the youngest. Locrino primoginito dedit illam partem quae quondam Loegria, nunc vero Anglia nominatur. Albanacto filio natu secundo dedit Albaniam, quae nunc Scotia vocitatur, Cambro vero tertio filio dedit Cambrian, quae modo wallia nominatur, reseruata Locrino Regia dignitate. This might suffice for this business, for being testified with so many domestical and foreign, private and public witnesses, that this Tripartited division was hear from the beginning and first name of Britain, we must needs for every several part and Province, assign a several government, and order therein, as their Rulers and Governors were diverse and distinct. 2. But our Antiquities carry us further, and inform not only that London, York, and Caerlegion were the several chief Cities in this division, but the Kings which founded them, for such, ordained them likewise to be the Seats and Residences of three several Archiflamen, or Protoflamen. For the glory and Nobleness of London thereupon named Augusta, I have spoken before, and as it is the common opinion in Antiquities, that it is the most ancient City of this Island, builded by Brutus, as not only the British History, Galfridus, Virunnius, and our English Antiquaries after them, but Gildas, Sigebertus, and others sufficiently witness, and except M. Stowe is deceived in his Authors Aethicus an old Pagan Philosopher testifieth no less, affirming that Brutus named this kingdom Brutannia. And John Harding in his plain verse with others recordeth, how he there from the very beginning instituted an Archflamen Seat. And Troynovant he made full especially An Archflaume his S●e Cathedral certain A temple thereof, Apolyne to obtain By Trojan Law. This is commonly written to have been 1100. years before Christ. And it is a common received opinion among our Antiquaries, that Ebrancus son to Mempricius about 100 years after, builded the City of York, calling it after his name, Kairbranke, as both Britain's and Saxons, Catholics and Protestants consent. Whereas Harding, and Stowe with others affirm he seated an Archflamen. Harding saith. He made a Temple in Ebranke City Harding Chron. c. 21. f. 22. Stowe Hist. in Ebranke. Of Diane, where an Archflamen he set To rule Temples as that time was his debt. In the twentith year of his Reign (writeth Stowe) he builded Kayrbranke, since by the Saxons called Euorwike, now corruptly York, wherein he builded a Temple to Diana, and set there an Archflamen, and was there buried when he had reigned 60. years. Thus ancient these our Historians make Archflamen in Britain, and I have related their very words: not that I think the name and word Archflamen, but only their office and calling among the Gentiles to be so ancient, as the time assigned to our Brutus, but of younger continuance and age by diverse hundreds of years, the word Flamen not known until the time of Numa Pompilius, and taken from a kind of attire worn upon their heads on Festival days, yet the office of Flamen, Ranulp. Higed. l. 1. c. 24. and Pontifex, and Archflamen and summus Pontifex was always the same among the Pagans. 3. The Institution of the third Archflamen at Caerlegion upon uske was of later time, as also the Foundation of that City first builded by Belinus, as the British History, Galfridus, Virunnius, Matthew Westm. Ranulph. Higeden, Caxton, Harding, Stowe, Hollinshed, and to write in his words, most part of Holinshed Hist. Engl. l●b. 3. cap. 4. Galfr. Mon. l. 3. H●st. c. 10. V●run. l. 3. Matth. West. aetat. 5. Ranulp●. Higeden l. 1. c. 48 all our writers, have delivered. Galfridus calleth this City Kaerose. Virunnius nameth it Caerusc, the Monk of Westm. Kaerusc. Higeden termeth it Caerhuth. And such take it kept until the coming of the Romans hither, when of their Legions wintring there, it was named Caerlegion, as also Chester was as the same Ranulphus which lived and wrote his History there with others, witnesseth. And this Caerusc was the Metropolis of those parts. And as diverse of the Authors testify Belinus seated an Archflamen there as he also confirmed the Archflamen of London and York. Thus among Harding Cron. f. 29. c. 33. others Harding relateth. Three Archflamen he made through all Britain As Archbishops now in our Laws been: There Temples all to govern and domain At Troynovant one Logres to overseen Her false Gods to serve and to queme. At Ebranke an other for Albany, And at Caerleon for Cambre one soveranly. So hath Stowe with others. And their general agreement is, that these Stowe Hist. in Bel●n. were the chief, most renowned and Metropolitan Cities in Britain. which being so amply proved, and so many consenting that there were Archflamen in them all so long before the coming of Christ, less Authority than we have for this matter, might serve us to confess, that seeing at the abolishing of these Pagan Rulers, and Rites they ought to be and were changed into so many Archbishops or Metropolitans in Christian Religion. And this is so evident a truth in Histories, that the Protestant Bishop himself, which before with one only opposed against Archflamen freely confesseth, that at this time Archbishops were placed in those three Cities in Britain, and in them only, where so many have testified, and shall testify further hereafter, these Archflamen were resident. Thus he writeth: At what time Christian Godwin Cat. of Bishops in London 1. p. 181. edit. an. 1615. Religion 〈◊〉 first publicly received in this Island, there were established in the same 28. Sees or Cathear●●i Churches, whereof three were Archbishoprics, York whose Province was Scotland, and the North of England: Caerlegion, now called Carlcon upon usk, to which the Churches of Wales where subject: and lastly London, that had jurisdiction over the rest of England. 4. Therefore this, which is the chiefest matter in this business, being thus granted by all, and the other so sufficiently proved, I will only add to the former, for the more evidency hereof, the testimony of some few others, such as either were before the time of Geoffrey of Mommouth the Translator of the British History, or took their notice from other Authors than that History. Ranulphus Higeden in his Manuscript History citeh Alfridus Beverlacensis, who by a Protestant Bishop wrote an excellent History from the beginning of the Britan's and coming of Brute hither to his own time in the Reign of King William the Bastard, almost 100 years before Geoffrey of Monmouth could write. Ab origine Britannorum ad suam aetatem usque contexuit Historiam Io. Bal. l. de Scrip. cent. 2. in Alfrid. Beue●lacen. Alf●idus Beverl. apud Ranulph. ●●geden. l. 1. c. 52 de Episcop●t●b. in l●bro Manusc. perpulchram: And writeth, as Ranulphus citeth him, that in the time of Lucius the first Christian King of the Britan's, there were in Britain three Archbishops Sees: To wit, at London, York and Caer-hursc the City of Legions in Glamorgan shire, to whom there were subject 28. Bishop's then called Flamens, that is to the Metropolitan of London were subject Cornwall, and all Loegria to the River Humber. To him of York all Northumberland from Humber, with all Albania. To the City of Legions was subject all Cambria then adorned with seven Bishops, now with four Suffragans. Sedes Archiepiscoporum in Britannia tres fuerunt tempore Lucij Regis Britannorum primi Christiani, videlicet apud London, apud Eboracum, apud Caer-hursc urbem Legionum in Glamorgancia. Quibus tunc subiecti fuerunt 28. Episcopi Flamines tunc vocati. Videlicet Londoniensi Metropolitano Cornubia & tota Loegria usque ad flumen Humbrum. Eboracensi verò tota terra Northimbrina ab arcu Humbri fluminis cum tota Albania. Vrbi Legionum subiacuit tota Cambria 7. tunc Episcopis, nunc verò 4. Suffraganeis insignita: Quam flumen Sabrinae tunc secernebat à Loegria. I have perused an old French Manuscript History, whose manner of writing and Characters may well give it a greater Age than any copy of Galfridus Translation, though it be continued until within 400. years perhaps by some other, but whether so or otherwise, this differeth in very many things even in this History from that Translation of the British History, whether we will follow that which our Protestants have published, or that which Ponticus Virunnius did epitimate, and so he cannot ground what he delivereth upon Galfridus. First they differ in the number of the Flamens, Galfride and Ponticus number 28. in Britain besides the Archflamen, this History saith, there were but 27. they say that King Lucius was buried at Gloucester, dying by Galfridus in the year 156. and by Virunnius an. 159. the French History delivereth he died in the year 196. So long after, and though he died at Gloucester, yet he was buried at Caerlegion: Galfride calleth this City Kaerose, and Virunnius Caerusc: whereas the French Author nameth it, the City of Legions which i● upon the Ryver of Vsks, not as others term it, And he nameth York Euerwicks', as the Saxons did, and not as Geoffrey, Ponticus and the Britan's did of Ebranke. Therefore this ancient Author whether before or after Galfridus, cannot be said to take his directions from that Translation, Manusc. French H●st. very old pr. or que nous sommes. c. 9 an. 18●. with which he crosseth so often both in these and other matters: Yet for this business we have now in hand, he delivereth it in these words: At that time there were in Britain now called England 27. Flamens, and three Archflamins according to the manner of their Paganism, but the aforenamed Doctors▪ Fagan and Damian, cast them out, and where were Flamyns, they made Bishops, and where there were Archflamyns, they made Archbishops. The Sees to these three Archflamins To what Archbishop what Bishops and Provinces were subject. The Orchades Isles and Scotland subject to the Archbishop of York●. M. S. Françoise supr. an. 180. Galfr. Monum. Hist. Brit. l. 5. c. 1. being in the three most Noble Cities of Britain, which were London Euerwicks', and the City of Legions upon the Ryver usks, in the Country of Glamorgan in Wales, not fare from Severne, which is in a place delicious, and passing in Richeses all other Cities. To these three were subject 27. Bishops. To the Archbishop of Euerwicks' were subject Deira, and Northumberland, Scotland and Albania divided by Dieceses beyond Humber which parteth them from Loegres which now is called England. To the Archbishop of London were subject Loegres, and cornwall. And he setteth down with the truth and common opinion, that these things were acted about the year of Christ 180. both in Pope Eleutherius and King Lucius time, which the published Translation of Galfridus must needs mistake, affirming King Lucius died in the year 156. when Eleutherius was not Pope while long after. So this Author must needs follow others and not Galfridus in this narration. And the Manuscript History named Abbreviatio Chronicorum, in that copy which I follow beginning at Adam and ending in the year of Christ 1063. argueth the Author fare more ancient than Geoffrey of Monmouth, and placing this History of planting Religion hear by Faganus and Diwanus Pope Eleutherius Legates between the year 170. and 180. writeth more truly of this matter then our published Galfridus Translation, and could not imitate that herein: Yet this Author plainly testifieth, that these two Legates finding hear in Britain three Archflamen besides 28. Flamens, one of them at London, a second at York, and the third at Caerlegion constituted Archbishops in their places, conformably limiting their Circuits and jurisdictions. Erant tunc in Britannia 28. Flamines, & tres Archiflamines, & ubi erant Flamines, Episcopos: ubi autem Archiflamines, Archiepiscopos posuerunt. Manuscr. Hist. Abbreviatio Chronicorum inter ann. 170. & an. 180. Io. Bal. l. de Scrip. Brit. cent. 2. in Radulph. de Rizeto. Londonensi Archiepiscopo subiacuit Loegria, & Cornubia. Eboracensi Deira & Albania: Vrbi autem Legionum Cambria. 5. Unto these I may join Dicetus Deane of London, or as a Protestant Bishop calleth him Radulphus de Rizeto, who though he wrote a little after Galfridus, dying about the year of Christ 1200. yet he did not follow Galfridus Translation, but assigneth this labour of the Pope's Legates in placing Bishops and Archbishops for Flamens and Archflamen to the year of Christ 178. above twenty years after King Lucius death by Geoffrey his Translation. Theatre of great Britain l. 6. Dicetus Deane of London, a Manuscript in the King's Library add an. 178. Yet by our Protestant writers of the Theatre of great Britain in his Manuscript in the King's Library at the year remembered 178. this matter is thus registrid. There were in Britain eight and twenty Flamyns, and three Archflamins, in stead of which so many Bishops and Archbishops were appointed: under the Archbishop of London were the Provinces of Loegria and Cornubia: under York Deira, and Albania: under urbs Legionum Cambria. And Harding differing above thirty years in his computation from the Bishop of Asaph his Translation, and so in no manner to be thought his follower in this matter, yet thus he agreeth herein. Harding Chron. f. 4●. c. 51. Of 3. Archflamen they made Archbishoprics One at London, Troynovant that hight For all Logres with Laws full autentikes To rule the Church, and Christentee in right. An other at Carlion a Town of might For all Cambre, at Ebranke the third From Trent North, for Albany is kude. I have cited Martinus Polonus, Bergomensis, Ptolomeus Lucensis, Platina, Hartmannus Schedel and diverse French Historians before, all of them so fare differing from the British History in their calculation, and other circumstances, that they cannot be called followers thereof: yet they all agree, that the Flamens and Archflamen hear were now changed into Bishops and Archbishops, & the three Archflamens as also the Archbishops which were ordained in their places were at London, York, and Caerlegion in Wales. So also testify our English Chronicles, as the old English Chronicle published by Caxton, Caxton History in King Lucius. Old Manuscript. Engl. Chronicle in K. Lucius. Ho●●●h. hist. of Eng●. lib. 4. cap. 19 Stow. & Howes Hist. an. 179. in Lucius. Theatre of great Britain l. 6. Barns in vit. Pontif. Rom. in Eleuther. Stowe supr. Godwin Conuers. of Brit. p. 26. Io. Selden Analect. c. 6. Pomp. Laet. de Sacerd. Rom. c. 7. Fenestral. de Sacerd. Rom. c. 5. and thereby commonly called Caxtons Chronicle: likewise doth an other more ancient English Manuscript History. So testify our Protestant Historians, Raphael Holinshed, Howes and Stowe, the Protestant Theatre writers, Barns, Whitgift, Bridges, Barlowe and others against the Puritans, and to conclude with two Protestants Stowe, and Godwine, the first saith it is the common opinion of the writers of that time: The other as before granteth it is the judgement of diverse both ancient and learned, and so general, that he, a great Searcher into Antiquities perceiveth not any that have gaynesaid it before Doctor Sutcleffe. And he is wholly rejected therein by such Prorestant Antiquaries, as have written since, among whom M. John Selden following the general opinion of changing Flamens and Archflamen in Britain to Bishops and Archbishops, and placing the Archflamen and Archbishops in London, York and Caerlegion, and citing both Pomponius Laetus, and Fenestella, addeth: Quemadmodum autem Episcopis apud nos Archiepiscopi, sic Flaminibus Archiflamines praeponebantur. As among us Christians, Archbishops are above Bishops, so in the Pagans Law were Archflamen above Flamens. And he proveth with the rest before, that although neither King Lucius, nor the Roman Emperors had any command in Scotland, yet these Legates submitted that Country to the Archbishop of York his jurisdiction; divisis Parochijs subiacuit Metropolitano Eboracensi Deira & Albania, quas magnum flumen Humbri à Loegria fecerunt. And citing Polyder, and Camden, he addeth that in Polid. Virgil. l. 13 H●st. Camden. ●n Brig. ancient time the Archbishop of York was Primate of Scotland, and this was reestablished in a Provincial Council hear by Hugo the Pope's Legate in the time of King Henry the second. Eboracensis autem Archiepiscopus in omnes Scotiae Praesules ac Antistites iure Primatus olim fungebantur. Quod & resancitum erat sub Henrico secundo, & Hugone Legato Pontificio. His first Author saith Polyd. Virgil. Angl. Hist. l. 13. in Henric. 2. pag. 234. it was urged in this Council by Roger then Archbishop of York, that the Right of that See to have Power over the Scottish Bishops might be restored unto it, for the Popes of Rome had even from the beginning ordained the Bishop of York to be Primate of all Scotland, and the Orchades and the rest of the Lands. Which Law so made, the Bishops of those places had kept many years. Agitatum est ut Rogerio Archiepiscopo Eboracensi qui id temporis eam tenebat sedem, ius in Episcopos Scotiae restitueretur: Quandoquidem Romani Pontific●s George Buc. knight discourse of the 3. Vmuersitie. c. 6. of S. Pete●s in Cornhill. i am inde ab initio sanxerant ipsum Eboracensem Antistitem totius quoque Scotiae atque Orchadum, caeterarumque Insularum Primatem. Quam sanè datam legem eorum locorum Episcopi per multos deinde annos seruarunt. The ancient Arms of S. Peter's Church one Cornhill, as our Protestant Antiquaries deliver them, will keep in memory from whom Religion hear received Foundatian. Thus 〈…〉 and Archi●pis●opall Church ●● S. Peter in 〈◊〉 Lond●n 〈…〉. they writ: This most famous School Church of S. Peter in Chornill, by right of priority and precedency, which belongeth to Antiquity, should have the first place, for it is held by our best Antiquaries to be the most ancient Christ●●n Church of London, being founded about the year of Christ 160. and it is recorded, to be the most ancient See both of the Archbishops, and also Bishops of ●●ndon. The Arms of this Church and School of S. Peter in Cornhill, be Argent a Cross gules, impaled with S. Peter's keys, or, the field Azure. But Sulchardus a Monk of Sulchard. Monach. Westm. an. 1061. Richard. Vit. Hist. l. 5. Westminster writing there in or about the year of Christ 1060. testifieth, with others after him, that S. Lucius King founded the first Metropolitan See of Lond●● at Westminster, out of the Ruins of a Temple there, formerly erected to 〈◊〉 THE XVIV. CHAPTER. OF THE EPISCOPAL SEES AND CITIES, of the Inferior Bishops subordinate to the Archbishops, which, where, and how many they were, ordained by these Roman Legates, and continued Bishops Sees in the Romans and Britan's time. 1. HAVING thus seated, and disposed of our holy Primative, Arch, Chief, Higher and commanding Bishops in their several Sees and jurisdictions, Method and Order by relative and mutual connexion between such, Where other Bishops were now placed in Britain in this time, with our ancient Cities, their Sees. and Ordinary, Lower, Suffragan and Inferior Bishops, calleth upon me to settle these also, so well as a desolation of our Antiquities will permit in their Cities, Dioceses, and Governments. We have had two Rules from Antiquity delivered unto us before, to help us in this labour; One, that they were placed, as the custom was from the beginning, in our British Cities; The other, that they were ordained where the Pagan Flamens were before. Gildas writeth that Britain had eight and twenty Cities besides strong Castles, but nameth them not. Bis denis, bisque quaternis civitatibus instructa. So do many others, Gildas libro de conq. & exidio Brit. in initio. Nennius in proaem. hist. Manuscript. among whom Nennius or Nenius is one, and he delivereth both the number, and names of our British Cities in this Order. Haec sunt nomina omnium civitatum quae sunt in tota Britannia, quarum numerus est 28. These are the names of all the Cities which be in all Britain, being 28. in number: Cair Gnoricon. Cair Guerthigirn. Cair Municip. Cair Megnod. Cair Eboranc. Cair Caratanc. Cair Mauchguid. Cair Caint. Cair Peris. Cair Legion. Cair Regent. Cair Guerit. Cair Lerion. Cair Pensanelcoit. Cair Celermon. Cair Gunting. Cair Luordijs. Cair Colan. Cair Custemt. Cair Granth. Cair Lunden. Cair Guoirangon. Cair Danu. Cair Legion. Cair Britto. Cair Droithan. Cair Vrnach. Cair Luitcoit. Thus they are recompted by Nennius in one Copy. In an other more ancient, they are related thus. Cair Guntgme. Cair miuncip. Cair Ligalid. Meguard, or, Meguid. Colun. Ebranc. Custemt. Carntanc. Granth. Manuguid. Lunden. Guorchigirn. Gumigon. Peris. Claun. Legion. Guricon. Segemt. Cair Legion. Guar Vsic. Guent. Brithon. Lerion. Draithon. Cair Pensa Well Coit. Vrnach. Celennon. Cair Luit Coit. Thus they are severally written in those two several Manuscript Copies, of Nennius, as I could with my best diligence observe. Only with this further difference, that the note of their number to be 28. in all, is in the first and later Manuscript written in the end, after the Cities recited, in the la●● and oldest, it is set down before the names of the Cities. And although at the first view these Relations will seem to vary much, yet an indifferent Reader though but meanly exercised in reading ancient Manuscripts, and observing how often and ordinarily unlearned, or improvident Scribes do mistake, altar, add, or detract letters in transcribing old writings, he will reconcile them with little or no material difference. 2. And Henry Archdeacon of Huntingdon, who as Geoffrey of Mommouth writeth, Galfr. Monum. Hist. l. 12. c. 20. Henricus Hunting. historiar. l. 1. §. Hucusque. L. 1. Fere in Initio. had written his History before he translated the British History, & had not seen it, as he relateth the coming of Brutus hither, as he found it in other Authors, which had written it before, in alijs Authoribus reperi, saith, this our Britain which he called so after his own name, ex nomine suo Britanniam vocavit, besides innumerable walled & strong Castles, had anciently in the Britan's and Romans time 28. most Noble Cities: erat civitatibus quondam 28. nobilissimis insignita, praeter Castella innumera, quae & ipsa muris, turribus, portis ac seris erant instructa firmissimis. Civitatum autem nomina haec erant Britannicè: And these 28. City's names in British speech were these: Kair Ebrancid est Eboracum, York. Kair chent 1. Cantuaria, Canterbury. Kair Gorangon 1. Wigornia, worcester. Kair Lundene 1. Lundonia, London. Kair Legion or Lirion. 1. Le●●● stria, Leicester. Kair Collon, 1. Coleceastria, Colchester. Kair Glou. 1. Gloveceastria, Gloucester. Cair Cei, 1. Ciceastria. Kair-Briston. Kair-Ceri, 1. Cicerceastria. Kair Guent, 1. winceastria, winchester. Kair Grant, 1. Granteceastria quae modo dicitur Cantebrigia alias Grantebrigia, Cambridge. Kair Lion quam vocamus Carlevil, Carlisle. Kair Dauri. 1. Doreceastria, Dorchester. Kair, Dorm. 1. Dormeceastria, quae sita in Huntedonensi Provincia super Flumen quod vocatur Nen penitus destructa est. Dormanchester (not Godmanchester or Gormanchester) in Huntingdon shire upon the River Nen, utterly destroyed. It was between Wansford and Stilton, about twelve mile's North from Huntingdon in the Road way to York. Kair Loitchoit 1. Lincolnia Lincoln. Kair Merdin, quae nunc quoque sic vocatur. Still so called. Kair Guorcon. Kair Cucerat. Kair Guortigern. Kair uraac. Kair Celemion. Kair Meguaid. Kair Licelid. Kair Peris 1. Porcestre. Kair Kegion al. Lerion in qua fuit Archiepis●opatus tempore Britonum: nunc autem vix maenia eius comparent, Vbi usca ●adit in Sabrinam, in which there was an Archbishops See in the time of the Britons, now scarly appear the walls thereof where the Ryver Vsc falleth into Severne. Kair Draiton. Kair Mercipit. Kair Segent quae fuit super Tamesin non longè a Reding & vocatur Silcestre. Haec erant nomina Civitatum tempore Romanorum & Britannorum. Kair Segent which was upon the River of Thames' not fare from Reding and is called Silcestre. These were the names of the Cities in the time of the Romans and Britan's. Thus this Archdeacon of Huntingdon: 3. And the Monk of Chester Ranulphus Higeden citing Alfridus, thus writeth in the same manner. Regio Britanniae quondam erat civitatibus nobilissimis Ra●ulph. Higid. Polychronic. l. 1. c. ●●. M. S. 28. insignita. The Country of Britain was in old times adorned with 28. Cities besides an innumerable number of Castles defensed with most strong walls, Towers Gates and Locks. The names of the Cities were these: Caerlud, that is London. Caer Ebranc, York. Caerkent, Canterbury. Caergorangon, worcester. Caerlirion, Leycester. Caer Clau, Glorcester. Caer Golden, Colchester. Caerrei, Chichester. Which the Saxons anciently called Cissancester. Caerceri, Cirencester. Caerwent, Winchester. Caergrant, Cambridge. Caerliel, Lugubalia, Carlisle. Caerperis, Porchester. Caerdrom, Dorchester. Caerludcoit, Lincoln. Caermerthin, that is to say the City of Merlin. Caersegen, Silcester which is seated upon Thames nor fare from Reding. Caerthleon, or Caerlegion, that is the City of Legions, which first was called Legecester, but now it is named Chester. Caer Badon, , which sometime was called the City of Achamannus. Caer Paladur, Septoma now Shastesbury. There are also others names of Cities found in Chronicles. Thus this Manuscript Author speaking of Caerlegion upon Vsc where the Achiepiscopall See was in the l. 1. cap. 48. next Chapter. divers of these Cities had their Foundation, or at the least took their denomition long after this time of the general ordaining Bishops in our Cities, as Caer Golden, Colchester tacking the name from King Coel Father to the holy Empress S. Helena, mother to Constantine the Emperor: Cair Guortigern, of King Vortigern, and Caer Merthin of Merlin: so we may not number these among our first Episcopal Cities. divers also of the others were so unknown in the time of Henry of Huntingdon, that he a very learned and ancient writer dareth not to take upon him to deliver what or where they were, as he and Ranulphus Higeden after him, doth of the other remembered Cities, Which we may take to be the reason that this later writer did not mention them at all. But yet if we look into our Histories we shall find more ancient Cities, as Ranulphus saith, and among them diverse which were then Episcopal Sees. John Rous affirmeth, that Oxford first Io. Rous apud Stowe Hist. Brit. in Ebranke Galfrid. Monum. Hist. l. 4. c. 16. annal Duren: apud Leland. in comment. Antiq. Britan. v. Doris. Leland. supra. verb. Covae. & verb. Manditi Castrum. called Caier Mennip, at building thereof, after Bellisitum, Caier Bossa Rhidohen and lastly Oxford was founded by King Ebranke, as York was. Galftidus calleth it Caerpen huelgoit, Leland from the Antiquities of Dover writeth, that it was a City before the time of King Aruiragus that builded the Castle adjoining, and nameth it a most renowned City, and that King Lucius builded a Church in that Castle, referunt & ijdem Annales Lucium Regem Britannorum. And the same Author from Antiquities is witness, that there was an other ancient City of the Britan's called by them Cairbro by the I'll of Wight. He writeth also, that there was anciently a Bishops See at S. Maus in cornwall, by Famouthe, and that S. Manditus' was Bishop there, giving that name to the place, now a fisher Town. It is also evident in our Histories that besides the City Venta that is Wincester called among other names Venta Belgarum, the Inhabitants in those parts being called Belgae, there were diverse other ancient Cities of that name among the Britan's: as Venta Silurum, by Camd. in Brit. in Belg. Io. Leland supr. in Venta, & Verolamium. Ptolom. Cosmograph. descript. Britan. Hect. Both. in elucidatione Regionum, Oppid. ante Historiam. some in South wales near Chepstow, quite destroyed: Venta Simenorum: Venta Icenorum: and Verolamium where S. Albon standeth was famous even with the Pagan writer Cornelius Tacitus, and Ptolomaeus. So was Berwick, which Ptolemy nameth Tuesis, of the Ryver thereby passing, & dividing England and Scotland. Hector Boethius saith, that Corinimum which now we call Shrewsbury was in ancient time a most famous Town, oppidum olim celebratissimum. And at the coming of S. Augustine hither besides their Archbishop, there were seven other Bishops of several Sees, and Cities in that jurisdiction; of which scarcely any one in probable judgement is before recited. 4. Therefore to travail no further in this enquiry, we have found more than a sufficient number of old British Cities, to settle 3. Archbishops, and 28. Bishops in, and yet not carry any of them into Scotland, but only where King Lucius and the Romans ruled. Now I will endeavour particularly to The Episcopal Sees and Cities in particular in that Age. find out the several Cities and Sees of all, many, or most of them. A late writer in a Manuscript History never yet printed, thus recounteth them: Winchester, Gloucester, Cilicester, Worcester, Chechester, Bangor, Hereford, Cardiff, Landaffe, Morgan, Alclud, Canterbury, Godmanchester in Huntingdon Ha●●is Manusc. Tom. 2. in Lucius. shire, where S. Machutus was Bishop, about the year of our Lord 550. for the rest except the three Archbishop Sees London, York and Caerlegion he confesseth ignorance, where they were. A Protestant Historian William Harrison in his Description of England hath used some more diligence in this business. And thus proceedeth herein: in old time we read that there were eight William Harrison description of England. c. 13. of Cities and Towns. and twenty Flamens and Archflamins in the South part of this Isle, and so many great Cities, under their jurisdiction. Then to show where they were, and where Archbishops and Bishops succeeded them, he addeth: If any man be desirous to know the names of those ancient Cities, that stood in the time of the Romans, he shall have them hear at hand, in such wise as I have gathered them out of our writers, observing even their manner of writing of them so near as to me is possible, without alteration of any corruption crept up into the same. Then he setteth down the names of these ancient Cities in this order: Lundon, York, Canterbury, Colchester, Lincoln, warwicke, anciently called Cair Guttelin, Cair Line or Cair Leon, Cair Gwair, Cair umber, Cair Gwaerton, Chester or Cair Legion upon Vsk, Carleill, S. Albon anciently named Cair Maricipit, Cair Municip verolamium, Verlamcester, and Cair watteling of the street whereon it stood, Winchester, Cisceter, Silcester, Bath, Shastesbury, worcester, Chichester, Bristol, Rochester, Portchester, Cair Marden, Gloucester, Leircester, Cambridge, formerly styled Grantabric, Cair Grant. After these 23. he addeth, Cair urnach, peradventure Burgh castle, Cair Cucurat, Cair Draiton, now a slender villidge, Cair Celemon, Cair Megnaid, pleading Ignorance of the five last places, as likewise Cair Dorman, of which I have spoken before, and Alcluid, of which more hereafter: But seeing both Britan's and Saxons, Catholics and Protestants before have agreed upon these Cities, and the division of this Island into Loegria, Albania, and Cambria wales; and that in England or Loegria alone there were so many Cities in the Britan's time, as are remembered, only two of them Cair Leon upon usc and Cair Merthen to be found in wales, except we will place Cair Guorchigirn there, we may not deprive the Archbishop there of his Suffragan Bishops nor that ancient Country of the old Cities, but say, these five not to be found in any part of Loegria by any Author, were Cities of wales, howsoever their names upon many accidents be changed since Nennius time, and diverse of them were Episcopal Sees: although Cair Draiton bewrayeth itself to be no older than the Saxons Languadge hear, and so could not be a Bishops See in the Reign of King Lucius. For most of the rest, the only Argument of this Protestant Author finding them called by diverse old British names, if we had no other, giveth them probable title to that Honour. 5. But I shall help him with more, both reasons and Authority herein. Harding c. 25. 26. 27. Harding Cron. c. 23. 24. Stowe and Howes Hist. in Bladud Leir. Harris Hist. Galfr. l. 2. Virun. l 2. Annal. Wintomen. Manuscr. Godwin Catal. of Bishop's Winchester 1. For the ancient Cities of Canterbury, winchester, Shastesbury, Leircester, , Carlisle and Alcliud, We have both British and Saxon, Catholic and Protestant Antiquaries affirming they were the ancient Residences of Flamens, and so must, by that is said before, needs be Bishops Sees in this time. And to exemplify in some of them, the old Manuscript Antiquity of Winchester saith, King Lucius builded there a Cathedral Church: Lucius Rex fundavit Ecclesiam Wintoniensem: dedicating it to our Saviour: which a Protestant Bishop thus also writeth from the same or like Antiquity: The Cathedral Church of Winchester, according to a report that I find in an old Manuscript, was first build and erected by King Lucius. Seeing then a Cathedral Church and a Bishop are knit together, we must needs acknowledge there was then a Bishop there. And to speak in this man's and his Authors words: This Church was hallowed and dedicated October 29. 189. by Faganus and Damianus Bishops. And he proveth from the same Antiquity, that in the year 309. one Constans was Bishop there. And in S. Dubricius time by the British History Diwanius was Hist. Brit. l. 9 c. 15 & l. 8. c. 17. Harding. Chron. c. 76. f. 67. the Bishop of that place, Episcopatus Guintoniae Di●uanio decernitur. And concerning the Bishopric of Alcliud, it was then given to one named Eledanius, Pontificalis Infula Alclud Eledanio decernit●r. Elednore by Harding was Bishop there. Which proveth it was a Bishiprock from the beginning, no change Harding. Chro. c. 24. f. 21. Abbreviatio Chron. inter an. 170. & 180. in Lucio. of Sees, being before this time. For Canterbury it was first a Flamens seat; And the old Manuscript History Abbreviatio Chronicorum, saith in this time and settling Bishops in King Lucius Reign, that the old Church of S. Martin, which lived in the Apostles time, was builded: Tunc constructa est extra Cantuariam Ecclesia sancti Martini and to notify that he meant thereby a Cathedral and Episcopal Church, he addeth this when he speaketh of changing Historia Roffenn. Manuscr. Lambert Peramb. of Kent. p. 113. Flamens into Bishops. And all Histories testify, that the holy Bishop Lethardus, which came hither with Queen Bertha, before S. Augustins' time used it as his Episcopal See. And Canterbury besides the Archbishop had an other Bishop in that Church of S. Martin diverse hundreds of years: and Harding. Chro. c. 23. Harding. sup. c. 30. f. 24. Stowe Hist. Britan. in Morg. and Cunedag. Lel. come. Brit. antiq. v. Manditi Castr. Cap. in Catal. in S. Kebio, Meloro, Ursula. Gul. Malm. l. 1. de Regib. c. 6. & l. 3. in Gul. 1. Contin. Flor. Wigorn. in Praesul. Cridiat. Godwin Catal. in Exeter 1. Ann. Eccl. Meneven. apud eund. supra, in S. David's. Galfr. Monum. Hist. Brit. l. 5. c. 1. Matth. Westm. an. gratiae 201. Hist. Manuscr. apud Harris Hist. Tom. 2. c. 21. M. Lambert the Protestant Antiquary of Kent saith from Antiquities: S. Martin's Church built by the Romans in Canterbury was a Bishops See, until the Normans came in and so two in one City, this substitute to the Archbishop. Likewise we may so say of Shastesbury, , Leicester, and Carlisle, by the same reason all of these as before, having Flamens, and being old ancient British Cities: the first named Cair Paladour, & Septonia: The second Cair Badon, Aquae Solis, and Thermae, by Ptolomaeus. Leircester before by Henry of Huntingdon Cair Legion or Cair Lirion, Leicestria. Carlisle Cair Lueill, Cair Leill, Lugubalia, Cair Doill: Which prove they were ancient Cities both to the Britan's and Romans, as Harding saith: In Britain tongue plainly Cair is to say a City in their language, As yet in Wales is their common usage. As in the time of the Pagans there was a Flamen in Cornwall: So in exordio Christianae fidei, in the beginning of Christianity hear, as Capgrave and others before him write there was a Bishop, and a Synod of Bishops there. divers of their names be preserved Kebius, Manditus', Columbanus, Iwanus, Dotharius with others in Succession: and the See some time at S. Manus, S. Petroks', Crediton, or S. Germane upon diverse changes remembered by Antiquaries. And a Protestant Bishop hath produced an old Manuscript belonging to S. David's, that in these times of the Britan's, there was a Bishops See and Bishop at Exeter in Devonshire. And that an other of these our first Primative Bishops was seated at Gloucester, Cair Glowy, or Glou we have diverse Authorities: for most of our Antiquities that entreat of the death of King Lucius, say he was buried there in the Episcopal and Cathedral Church. In urbe Claudiocestriae ab hac vita migravit; & in Ecclesia primae Sedis honorificè sepultus est. And M Harris in his Manuscript History saith, he had an old written Chronicle which spoke of this Church. The Table of King Lucius hanging in S. Peter's Church in Cornhill in London is witness, this Church stood where the Order of S. Francis was placed in Gloucester. And no Author speaking either of change of Sees, or new founding any there after in the Britan's time, our Histories are witnesses, that one Theonus Bishop of Gloucester, was made Archbishop of London in the Britan's time. So was Eldad long before Bishop of Gloucester in the Reign of Aurelius Ambrose. That Caer Segent, Segen or Silcester now only there being a Farm house was a Bishops See in those Matth. Westm. an. gratiae. 489. Galfr. Mon. Hist. Brit. l. 8. c. 7. Manuscript. Gallic. antiq. an. 477. c. 47. Galfr. Mon. Hist. Brit. l. 9 c. 15. Manuscr. antiq. apud Stowe Hist. Britan's and Sax. in Arthur. Galfr. Monum. l. 9 c. 1. Hist. Brit. & l. 6. c. 5. Harding Chron. c. 76. f. 67. days, besides the name, and place for a Flamen we are assured from the British History, that in the time of S. Dubritius Archbishop, and King Arthur when diverse old Bishops Sees were void, this was one among the rest, and that Bishopric was given to one named Mauganius: Episcopatus verò Silcestriae Mauganio decernitur. This City was so renowned in the Britan's time, that as an old Manuscript witnesseth, Constantius son of Constantine was honourably buried there, and Constantine and Arthur there crowned with such Pomp and solemnity as our Histories declare. This place is 6. miles or there about from Reading in Berkshire, the remnants of the wall, with 4. places where the 4. gates were, were two miles in compass: much Roman Money there was found in digging. 6. John Harding saith, that Chichester was a Bishops See in the time of King Arthur, and S. Dubritius and that Mangavero was Bishop there in those days. And among these, I would take Dunwich, to have also been an Episcopal See about that Age: the place in Suffolk no other Town assigned for a Bishops See in that part of England, giveth way unto it; our English Antiquaries confess it was an ancient City, and in probable conjecture, that which our old Nennius expresseth among the most renowned British Cities, by the name of Caer Daun or Dunn, after by the Saxons Danmocke or Dunwick, no o●her ancient known City more answeareable to that British Appellation. And to give more life to this opinion, when the Saxons became Christians and had Bishops, it was the care of the Popes and spiritual Rulers then to place both Arcbishops and Bishops where such had been in the Britan's time. The two Archbishops Sees of London and York which were void, were by S. Gregory appointed for such again; and by this Title diverse decayed Cities, as I shall more express hereafter, had also Bishops, being Episcopal Sees when the Britan's and Romans hear ruled. And so S. Faelix by Stowe sup. liber. Elu. Records. Dun. this Title was first Bishop among the East Angles, and of that City, so renowned, that it hath had as a Protestant Historian writeth from the Tradition and Records of that City, two and fifty divine houses, and very many of them Parish Churches. Hear I have rather sought to settle a Bishop, then at Colchester as one doth, where besides the old name, Caer, common to very Will. Harrison descr. of Brit. c. 13 Nenn. Histor. Henr. Hunt. Hist. l. 1. many that never were Episcopal Cities, besides what I have said before, I find no motive at all, to say it was at any time, much less than a Bishops See: it is in a corner of that Country, an unwall thing until S. Helen her time, much to late to make it a Bishop's City in King Lucius days, I can neither find a Flamen there before, nor any Bishop since, either when the Britan's, Romans, Saxons, or any others ruled hear. And yet to give all to Colchester which the advauncers thereof require, that it was the Town called Camulodunum, as also Colonia, of the Colony planted by the Romans, which is more than I dare to do to give two so several and distinct names to one singular place by one people at one time; yet allowing it so, and a Municipium enjoying the Romans privileges: yet all this doth not sufficiently able it, for being a Bishops See; for we do not find that the Romans were then such friends to Christian Religion in those times, as with public allowance to place such spiritual Rulers in their privileged Towns, as were contrary to the privileges, & Immunities of them; so that of all Cities hear, those which were Municipia to the Romans, as Verolamium, S. Albon, & others were, they were the furthest from having Christian Bishops in them. And we see by experience in Verolamium their Municipium, that within one hundred years after this in the time of Dioclesian his Persecution, when S. Alban a chief man there was martyred for the Christian faith, the City of Verolamium was by all Histories so ignorant thereof, as if there never had been any Christian there before, much less a Bishop, which should have very ill intended to his great office, to suffer himself, and his chief charge to have so presently apostated from Christ. 7. But I must rather hold, that the rest of the Bishops Sees were where we find Christians professing constantly even to death their holy faith, in that most tempestuous time of persecution, & where we find any Bishop to have been then, or where the first Bishops were seated when the Saxons were converted, then where not any of these but a manifest privation or destitution of these is found. And we have the old English History and others for witness, Old English hist. part. 4. in K. Lucius. that many bishoprics of the time of King Lucius were still in this Land in those days. So we may probably add to these Bishoprics, by these Titles, the City of Lichfeild not unprobably that which Nennius nameth Caerligalid, Io. Ross. & Warwicen. l. de Episcop. Wigorn. Theatre of great Brit. lib. 6. Stowe Hist. Romans in Coill. Holinsh. Hist. of Engl. l. 4. c. 26. so constant in Christian Religion in the Persecution of Dioclesian, that at one time it brought forth a thousand Martyrs, and thereupon took in the Saxon tongue the name Lichfeild, a field of blood, and in the Conversion of the Saxons was at the first a Bishops See by the old Scottish or British Bishops. The like I say of Dorchester now a Villadge near Oxford, but anciently a City Caer Dor, as before Dorcestria, and Civitas Dorchestriae, and in the Primative Church of the Saxons a Bishops or the rather only Bishops See of the kingdom of the Mercians, or Middle English diverse hundreds of years until time of King William the first, when Remigius Bishop thereof removed his See to Lincoln. That there was a Bishops See in Huntingdon shire either at the decayed City Caer dorm, before named, or at Godmanchester, we have diverse testimonies both of late and ancient time: a late writer speaking of the Bishops ordained by these Legates of Pope Eleutherius absolutely affirmeth: They founded a Bishopric in the City of Gumicastrum now called Godmanchester in Huntinghton shire, where S. Machutus was sometime Bishop about the year of Harris Theatr. Brit. Tom. 2. in Manuscr. Hist. Vit. S. Machuti. Theatre of great Brit. in descr. of Hunting. shire. Manuscr. Antiq. Harding Chron. f. 26. 27. c. 30. our Lord. 550. So hath the old written life of S. Machutus, as our Theatre writers testify, and diverse others, and among these an old Manuscript History. Among these I may number beside the Archflamen, and Arcbishops See in London, an other inferior place of a Flamen, and Bishop after, first founded as Harding with others witnesseth by Dunwallo, S. Paul's Church the Bishops See now is seated there. He made six Temples, say Authors, in Logres, Cambre, and Albany, and as many Flamens to rule them of states as Bishops now doen. A Temple also in Troynovant soothly Of peace and concord he made verily In which when there fell any discord Among his Lords, there were they made accord. And thus noteth: This Temple was S. Paul's Church in London. How the Pagans dedicated it to Apollo, and there sacrificed to him, I have said before. And this never being either the Arcflamen or Arcbbishops See, and yet presently upon the Conversion of the Saxons made a Bishop's seat giveth strength to this opinion: and we find in our Histories more Arcbishops of London in the time of the Britan's, then of York and Caerlegion both joined together, yet was the City of London more subject to tumults and alterations then either of these was, some Argument that to make so great a number both Archbishops and Bishops there be accounted together. 8. But though we leave London only to an Archbishops See, we shall otherwise make up our common reckoning of 28. Bishops in that time. A Protestant Bishop writeth that Chichester was a Bishops See in the Britan's time, and had a Bishop at the coming of S. Augustine hither, and citeth Roger Hoveden for his Author, which I do not find in him, but that Chester Godwin Catal. in S. David's. 1. Roger. Hoveden Part. 2. Annal. in Rege. was then a Bishops See, he affirmeth in the life of King John, the place I take it which this Protestant meaneth, Where he also plainly affirmeth the same of Worchester. The old City of Lincoln also to have been then a Bishops See, we have the conveniency of place, Antiquity of the City both with the Britan's, and Romans: Cair Lud Coit, Cair Loichoit, Lindum, Lindocollinum, and that in the Conversion of the Saxons, next unto York it was made the first Bishops See in those parts. 9 Now if we stay hear, before we proceed further, we have probably found all the first Bishops Sees that were under the jurisdiction of London, both in Loegria and cornwall, besides some others: For Harding holding Hardin. Chron. f. 29. c. 23. Sigebert. Gemb. Chron. ann. 445. Matth. Parker. Antiq. Brit. p. 9 there were 13. Flamens under the Archflamen of London, and others that there were 14. we have Antiquities to direct us, that there were but 7. Bishops under York, and no more under Caerlegion, so allowing 28. with the common opinion, 14. of these must needs be under the jurisdiction of the Archbishop of London: to wit the Bishop of cornwall, of Exeter, , Gloucester, Worchester, Silcester, Shastesbury, Winchester, Canterbury, Dunwich, or some other Bishops Sees under the Archbishop of London in King Lucius, or the Britain's time. place among the east Angles afterward, Godmanchester, Leychester & Leichfeild. The other 4. Carleyle, Chester, Lincoln, or Leichfeild if we subject Lincoln to London▪ and Alchlud were under York, this City of Alchlud was very ancient, and renowned in the North parts, and by Harding and others, stood at Harding supr. f. 20. c. 21. Bed. Hist. l. 1. c. 12. Galfrid. Monum. Histor. Brit. l. 9 c. 5. 6. the West end of the Picts wall, and by our British History and S. Bede, not fare from thence, and as is evident before, was both under the Spiritual jurisdiction of York, and the temporal Government also of our Kings in this part of Britain, distinct from Scotland long after this time. And to speak as our British History doth, it was not in Scotland, Albania, but near or towards it. Constituit Ebrancus urbem Alclud versus Albaniam. And if it had Hist. Brit. l. 2. c. 7. been in that part, which now is called Scotland, yet when this City was builded, Bishops Sees under York. and when it was also made a Bishops See, the Scots, had nothing to do there about, except as Thiefs and Pirates then living in the out Lands as both S. Gildas, S. Bede and others are ample witnesses. duabus gentibus transmarinis Gild. l. de excid. Brit. Bed. Eccles. Hist. l. 1. c. 1. saith S. Gildas of the Scots and Picts, the like hath S. Bede, long after this time of those people. Therefore they were Britan's for the most part, though not so subject either to King Lucius or the Romans which there inhabited: of which Tertullian also is an Ample witness, so testifying: Britannorum loca Romanis in accessa: as our Protestant Theather writers tranflate him, and truly: Tertullian (say they: who lived within 200. years of Christ's Nativity, affirmed the Britan's had received the word of life, the power whereof hath pierced into those parts Theatre of great Brit. l. 6. Tertul. contra judaeos c. 7. whether the Romans could not come. This Testimony of Tertullian is more ancient than the Scots receiving the faith in the third Age in the Time of Pope Victor. And by this we may be bold to seek and settle a Bishops See even in those parts, which were after termed Scotland, having allowance from Antiquity so to do. For our Histories tell us, that there was a Flamen settled at Perche now S. Ihons in Scotland by our British Kings, diverse hundred of years before any Scot set footing there: Condage made a Flamyne, a Temple also Harding Chron. f. 24. c. 30. Stowe Histor. Britan. in Morgan and Cunedagius. in honour of Mars, at Perch, that now is S. Ihons' Town in Albany, that now is Scotland Region. When Cunedagius was King of Britain, saith an other, about 800. years before Christ, he builded a Temple of Mars at Perche that now is S. Ihons' Town in Scotland, and placed there a Flamen. Therefore by the common consent of Antiquity before remembered, we must needs place a Bishop there under the Archbishop of York. 10. And yet I grant what Hector Boethius writeth from the Scottish Antiquities, Hector Both. Scot Hist. l. 6. f. 102. that S. Amphibalus our holy British Bishop and Martyr in Dioclesian his time, was the first Bishop the Scots had mentioned in their Annals: fuit id Templum omnium primum, Christiano ritu, ubi Pontifex sacerque Magistratus sedem haberet Primariam inter Scotos, cuius nostri meminere Scriptores, dedicatum; for this was in the out Island where the Scots then lived, not yet Possessed in Britain, where this Bishop of Perche or S. Ihons' Town was seated. And although, that further part of Britain, where the Scots now Inhabit was not so fully converted at this time, as that under King Lucius, and the Romans was: yet being subjected by Pope Eleutherius to the Archbishop of York, it must needs have one Bishop at the least, to maintain the name and calling of a Bishop Suffragan, or inferior Bishop subordinate to the Archbishop, or higher Bishop, otherwise we shall not say easily, properly, and congruously, that so great a Country was under the jurisdiction of a See, so remote, and in an other kingdom, and King's Dominion. The other two Bishoprics subordinate to York, I cannot more probably suppose to have been in other Capgrau. Catal. in S. Niniano's. places, than those, or near unto them, where I find the first Bishops in those parts, which be witerna, were S. Ninian was Bishop, being Apostle of the Picts, and Lindisfarne or holy Island, where S. Aidan and diverse others were Beda Eccl. Hist. l. 3. c. 5. Bishops in the Primative Church of the Saxons coming out of Scotland, where a succession of Bishops had long continued, and like best knewn and sought to honour those places where their British predecessors Bishops had Bishops Sees under the Archbishop of Cambria. been before them. 11. Concerning the Bishops of Cambria, wales which were under their Archbishop of Caerlegion, upon uske, many have written, affirming there were seven at the coming of S. Augustine, and diverse, though some what diversely, have set down the names of their Sees, most of them seeming to have been such from the beginning. Roger Hoveden thus recompteth them: Landavensem, & de S. Paterno in Kardican, Bangorensem, & de S. Asaf, Cestrensem, Roger. Hoveden Annal. part. Posterior. in joan. Rege. Manuscr. antiq. apud Godwine Catal. in S. David's. 1. & Herefordensem, & Wigornensem: Landaff, S. Pattern in Cardiganshire, Bangor, S. Asaph, Chester, Hereford, and Worcester, but granteth these three last especially Chester and Worcester did not belong to Wales. A Protestant Bishop from an old Antiquity thus relateth them: Exeter, , Hereford, Landaffe, Bangor, S. Asaph, and Furnes in Ireland. Of Exeter and I have spoken before, being subject to London. But likely it is, this old Author remembered them hear, because in the desolation of Bishops and Religion hear under the Saxons, these two near unto Wales kept their Bishops longer, as also Worcester and Chester did by the same reason, and thereby are remembered by Hoveden. For Furnes in Ireland as it never did by old right belong to Wales, so it now as little belongeth to our purpose to speak further of it. The first Protestant Archbishop of Canterbury speaking of this first Institution of Bishops hear in King Lucius time, and how Loegria had 14. under the Archbishop; York 7. and Cambria so many: setteth down their names from that time in this order: Diocaeses Cambriae hae Fucrunt, Herefordensis, Tavensis, Paternensis, Banchorensis, Eluinesis, Wiccensis, ac Morganensis. The Dioceses of Cambria besides the Archbishopric were these: Hereford, Taffe, Lanpatern in Cardiganshire, Bangor, Elwy, Wicce, and Morgan. Harpesfeild, David David Povel annot. in l. 2. c. 1. Giraldi Cambren. Cambr. Itinerar. Harpesfeld. saecul. 7. Matth. Westm. 712. Bed. l. 4 c. 23. Hist. Eccl. Angl. Godwin Catal. in Worcester 1. powel a Welsh Protestant Antiquary and others do also so recite them. Tavensis was that we call Landaffe: Eluiensis named of the Ryver Elwy, the same with Asaph; Wicciensis as S. Bede calleth it, Provincia Victiorum, in the kingdom of Mertia, in which Worcestershire, or part of it was. So we see that Hereford, Landaffe, Bangor, S. Pattern, Glamorgan, S. Asaph, and Wiccia did anciently, and in the time of the Britan's belong to the Archbishop of Cambria, and most of them even from the beginning. For Hereford I have credibly heard reported, that there is or lately was an old Antiquity there, testifying the Church thereof to have been builded in King Lucius his time. For Landaffe the Protestant Bishop thereof thus writeth: The Cathedral Church of Fran. Godwin Prot. Bishop of Landaffe Catal. of Bish. in Land. 1. Landaffe is reported to have been first built in the time of Lucius, about the year of Christ 180. The holy Bishops of Pattern and Bangor, S. Pattern of the first changing, and giving name to the place for his Sanctity, and S. Daniel of the other, are renowned among our ancient British Saints and Bishops. And as our Antiquaries witness, Bangor was a Flamens seat, diverse hundreds of years Harding Cron. f. 24. c. 30. Stowe Hist. in Cunedagius. Harding Chron. p. 24. c. 29. Stowe Histor. supr. Io. Caius Hist. Cantabr. accad. p. 20. before Christ, and much honoured by King Lucius, as more hereafter. Of the glory and Antiquity of Glamorgan, taking the name of a King so called Morgan, there slain above 2000 years since, and a School among the Pagans' of no less continuance, as diverse writers teach, there can be little question in this case. For the other two, though perhaps there is not so great testimony for their Antiquity in this kind; yet these being joined with the rest in the same degree in general by so many Authors, we cannot be of other mind, but Bishops were also there, or not fare from them of the like continuance, otherwise we shall hardly justify the common agreed upon opinion of seven Bishops placed in that Province in King Lucius time, but wander up and down among mere coniecturs. For although we read in the life of S. Kentegern Predecessor to S. Asaph, that in the time of S. David Archbishop in Wales, and by his consent, he built a Monastary in this place of Elgn for 960. Monks, and there remained Bishop, yet this doth not improve, but rather confirm, there was Bishops See there or not fare from thence before. For it is recorded in the same Author, supposed to be S. Asaph his scholar, and Successor, that this Bishopric being void, the King and Clergy of Wales desired him for their Bishop there: Rex & Clerus Regionis Cambrensis cum caeteris Christianis ipsum in Pastorem & Episcopum eligerent. To which, S. David their Archbishop his great friend consented. So his erecting that College, did honour and beautify and not alter or disgrace that Bishopric, and it is evident before, that with this Bishops See there were but 7. besides the archbishopric: so many there were long before as the Antiquities of Glastenbury and others prove, so many at the beginning as I have showed before, therefore no addition of number by the foundation of S. Kentegern. THE XX. CHAPTER. HOW S. ELEUTHERIUS POPE DID NOT only by his Papal Authority establish and settle Religion, and Ecclesiastical things hear, but directed what temporal Laws were to be used, appointed the bounds and limits of this kingdom, sending an hallowed Crown to our King: and such Laws and Orders continued hear inmany Ages after 1. WHEN these things had so fare and prosperously proceeded in Britain, King Lucius intending a perfect Reformation in this kingdom, and knowing that Religion being thus happily changed, there must also be a change or great alteration in the old Pagan Laws, and, as it seemeth, observing, that in the Municipal Towns and Places of Britain, which in some sort had received the Roman Laws, and among the Romans which conversed hear, there was much more civil behaviour and conversation, then in many Britan's, wrote unto Pope Eleutherius among other things to have the Roman Laws sent hither unto him, to be received hear. These letters of King Lucius are not extant, neither the answer of Pope Eleutherius unto him, and his Nobility, but in such a lame, halting, and deformed manner, as it hath pleased our Protestants, having possession of that old Antiquity, to publish it to the world, without head, foot, or perfect body, wanting both beginning, end, and middle in many things, in such order as they thought it would any wise help, and least hinder Matth. Parker Ant. Britan. p. 5. Bridges in K. Lucius. Godwin Conu. of Brit. p. 30. 31. 32. Willam Lamb. in Legib. S. Eduardi. Fox To. 1. Act. and Mon. Theatre of great. Brit. lib. 6. jewel against. Hard. f. 119. Godw. sup. p. 30. Roger. Hoveden Annal. part. Posterior. in Henr. 2. Leg. S. Eduardi. cap. 1. apud Gul. Lamb. & Stowe Hist. an. 179. in King Lucius. and blemish their new Religion, when it came to view. And according to the diversity of their own humours, they have as diversely put it in print, some more, some less, some one way, some an other, as hath best fitted their fantasies, as you may read in there first Archbishop of Canterbury, their Bishops, jewel, Bridges, & Godwin, M. Lambert, the Antiquary Fox, the Theatre writers and others, differing herein one from an other: of which one of them a Protestant Bishop as mannerly as he might, thus complaineth: The Epistle is as hear ensueth: although I must acknowledge, that I find great variety in the diversity of Copies, some containing much more, then others. And yet he himself doth there further alter, chop, and change it, both in his relation, and translation of it, as every Reader may there easily observe, if he understandeth but a little, the Latin tongue. 2. The Copies which bear most credit be those, which Stowe publisheth in English, and M. William Lambert in Latin, the first out of a Book of Constitutions belonging to the Guildhall of London; the second as extant among, and part of King Edward the Confessor his Laws, so called not because he made them, as Hoveden and others prove, but being the old Laws, of this kingdom, and evacuated where the Danes had ruled, he revived them, and were most Authentically proved, in the ti●e of King William the first, by the solemn Oaths of Twelve jurors out of every County in England, and so not likely to deceive us in this point. The first Protestant Author, thus writeth of them: I only find the same entered in a Book Entitled, Constitutions, pertaining to the Guildhall of London, misdated in the Latin as the English following sheweth. The year after Christ's birth 169. Pope Eleutherius did write to Lucius King of Britain for the amendment of the Kings and the Nobility of L. Const. Lond. Britain as followeth. You required that we should send you the Roman and Imperial Laws, that you might use them in your kingdom of Britain: But those Laws we may disprove, and not the Laws of God. You have received lately through God's goodness in your kingdom both Testaments, out of them by God's grace, and the advice of your Realm take a Law, and thereby patiently govern the kingdom. You are the Vicar of God in your kingdom, according to the kingly Prophet. The earth is the Psalm. 45. Lords, and his fullness is the whole world, and all that dwell therein: And again, Thou hast loved Righteousness, and hated Iniquity, wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. They are the King's children Christian Nations, and people of your kingdom that live and consist under your protection, peace and kingdom according to the Scripture, as an Hen gathereth her Chickens under her wings, the people and Nations of the kingdom of Britain is yours, such as are divided you should gather them together to the Law of Christ, his holy Church, to peace and coneorde: and cherish, maintain, protect, govern, and defend them, from the injurious, malicious, and their enemies. Woe be to that kingdom, the King whereof is a child, and the Princes eat early in the morning. I do not call a King a child, for his youth or Minority, but for his folly, Iniquity, & madness according to the kingly Prophet. The blood thirsty and deceitful men shall not outlyve Psal. 55. half their days. By eating, We shall understand gluttony: by gluttony luxury: by luxury, all filthy wickedness and Mischief, according to King Solomon: wisdom will not enter into a spiteful soul, nor inhabit in a body subject to sin. A King hath Sapien. 2. his name of governing, and not of his kingdom, so long you shall be a King as you rule well, otherwise you shall not be so named, and lose that name, which God forbidden. God grant that you may so rule your Realm of Britain, that you may reign with him everlastingly, whose Vicar you are in the said kingdom. To whom with the Father etc. Thus this Epistle is related by this Protestant Historian out of the Book of Constitutions of London. M. Lambert setteth it down among S. Edward his Laws in this order. EPISTOLA DOMINI ELEVtherij Papae Lucio Regi Britanniae. ANno 169. à Passione Christi, Dominus Eleutherius Papa Lucio Regi Britanniae Al. 156. scripsit ad petitionem Regis & Procerum Regni Britanniae. Petistis The Epistle, and Order of S. Eleutherius Pope concerning Britain. à nobis Leges Romanas, & Caesaris vobis transmitti, quibus in Regno Britanniae uti voluistis. Leges Romanas & Caesaris semper reprobare possumus, Legem Dei nequaquam. Suscepistis enim nuper miseratione Divina in Regno Britanniae, Legem & fidem Christi, habetis penes vos in Regno utramque Pagmam, ex illis Dei gratia per Consilium Regni vestri sume Legem, & per illam Dei patientia vestrum Reges Britanniae Regnum. Vicarius verò Dei estis in Regno iuxtae Prophetam Regem: Domini est terra, & plenitudo eius, Orbis terrarum, & Vniversi qui inhabitant in eo: Et rursum inxtae Prophetam Regem, dilexisti iustitiam, & odisti miquitatem, proptereà unxit te Deus tuus oleo latitiae, prae consortibus t●is: & rursum inxta Prophetam Regem, Deus Indicium tuum etc. non enim Indicium neque institiam Caesaris. Filij enim Regis gentes Christianae, & populi Regni sunt, qui sub vestra protectione, & pace, & Regno degant, & consistant iuxta Enangelium, quemadmodum galina congregat pullos sub alis etc. gentes verò Regni Britaenniae, & populi vestri sunt, & quos divisos debetis in unum ad concordiam, & pacem, & ad fidem, & ad legem Christi, & ad sanctam Ecelesiam congregare, revocare, fovere, manutenere, protegere, regere & ab iniuriosis, & malitiosis & ab inimicis semper defendere. Vae Regno cuius Rex puer est, & cuius Principes manè comedunt. No voco Regem puerum propter paruam & nimiam aetatem iuxta Prophetam Regem: viri sanguinum & dolosi non dimidiabunt dies suos etc. per come stionem intelligimus gulam, per gulam luxuriam, per luxuriam omnia turpta, & mala inxta Salomonem Regem, in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis. Rex dicitur à regendo, non à Regno: Rex eris dum bene regis, quod nisi feceris, nomen Regis non in te constabit, & nomen Regis perdes, quod absit. Det vobis Omnipotens Deus Regnum Britanniae sic regere, ut possitis cum eo regnare in aeternum, cuius Vicarius estis in Regno praedicto, qui cum patre & Filio &c. THE EPISTLE OF LORD ELEVtherius Pope to Lucius King of Brintaine. IN the year 169. from the Passion of Christ, Lord El●utherius Pope wrote to Lucius King of Britain, at the request of the King and Nobles of Britain. You requested of us to have the Laws of the Romans, and Caesar, to be sent over unto you, which you would have used in the Kingdom of Britain. We may always reprove the Roman and Imperiall, but the Law of God we may not reprove. For you have lately by the divine mercy received in the kingdom of Britain, the Law and faith of Christ, you have among you in the kingdom both the Parts thereof, out of them by the grace of God, with the Counsel of your kingdom take a Law, and by that, with the help of God, you shall Govern your kingdom of Britain: You are verily the vicegerent of God in your kingdom according to the Prophet a King. The earth is our Lords and the fullness thereof, and the globe of the earth, and all that dwell therein. And again by the Prophet a King, Thou hast loved justice, and hated Iniquity, therefore thy God hath anointed thee with oil of gladness, above thy fellows. And again by the Prophet a King, o God give thy judgement to the King, and thy justice to the King's son. Not the judgement and justice of Caesar. And the sons of the King (there) are Christian Nations and people of the kingdom which may live and be under your protection, and peace, and kingdom, according to the Gospel: even as an hen gathereth her chickens under her wings etc. for the Nations and people of the kingdom of Britain be yours, whom now divided, you ought to gather together, to concord, and peace, and to the faith, and to the Law of Christ, and to his holy Church recall them, nourish them, maintain, Govern and defend them always from injurious and malicious parsons, and from their enemies. Woe to the kingdom whose King is a Child, and whose Princes eat early in the morning. I call not a King a Child for his little or greater age, but for foolishness, and Iniquity, and Madness, according to the Prophet a King: men of blood, and crafty shall not live half their days. By eating we understand glutonie, by glutonie luxury, by luxury all filthy things, and evil, according to Solomon a king. Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins. A King is named of ruling not of a kingdom: You shall be a King so long as you Govern well: but if you do otherwise, the name of a King shall not remain with you, and you shall lose the name of a King, which God forbidden. God almighty grante, you may so govern the kingdom of Britain, that you may Reign with him for ever, whose vicegerent you are in the aforesaid kingdom, who with the Father and son etc. 3. Hitherto this part of S. Eleutherius Epistle, which the Publisher in the year 1568. thought to have ben● written above five hundred years before, and feemeth to say it was among the old Laws, priscis legibus, he then published, in the Library of Matthew Parker the first Protestant Archbishop of Canterbury: Planè suscipio atque profiteor magna fide & Religione ex vetustissimis (ut quae ante quingentos annos, uti coniectura autumo, Saxonicis depicta sunt literis) exemplaribus fuisse desumptas, quorum pleraque in Reverend. in Chisto Patris D. Matthaei Cantuariensis Archiepiscopi Bibliotheca, alia aliorum in Librarijs visenda supersunt. And this Protestant Archbishop wtiteth, this Epistle is commonly accounted among the Laws of S. Edward: Haec Epistola communiter Matth. Parker. Antiq. Brit. p. 5. in Margin. Gulielm. Lamb. in Legib. S. Edwardi. Matth. Parker. supr. p. 5. in Text. habetur inter leges diui Edwardi: And the Protestant Lawyer which published them, maketh it a part of those Laws. And yet this Protestant Archbishop, saying he will set down the whole Epistle renowned, and rare: Cuius Epistolae quia tam rara & augusta est, totam seriem inseramus; And yet he reciteth little more than half of that is before related. But yet these men will not suffer us to doubt of the credit thereof: For besides that they have confessed, it was both in the old Book of Constitutions, and commonly among S. Edward's Laws, and as part of them: an other saith, it was in an old Manuscript of ancient Kings: Ex vetusto Codice Regum Antiquorum. The Cambridge Antiquary Fox Act. and Mon. p. 107. Io. Caius Antiq. Cantabr. l. 1. Theatre of great Brit. l. 6. c. 19 found it in the old History called Brutus. Our Protestant writers of the Theatre, do seem to write, that the Autographon and Antiquity itself is in the custody of Sir Robert Cotton Baronet of Conington in Huntingtonshire: but I hear by others he only hath an old Copy thereof. Yet a Protestant Bishop thus confidently affirmeth. we have seen the Bishop of Rome's own letter to King Lucius, that is reputed to be the first Christian King of Britain. John Bridges def. of the governm. in the Church of Engl. l. 16. p. 1355. Guliel. Lambr. l. de Priscis Angl. Legib. fol. 1. ante praf. f. 126. 131. Matth. Parker antiq. Brit. supr. p. 5. in Marg. If he saith truly, that he had seen it, it need not walk invisible in these times, wherein he liveth, or lately lived. And of so great credit this Antiquity is with our Protestant Antiquaries, as the Publisher a Protestant professed, Lawyer and Antiquary confesseth, it was received as part of our Law in England, both by our Saxon and Norman kings, as namely king William the first, who confirmed that and other ancient Laws of this kingdom. And their Archbishop before hath aknowledged no less. And the Laws themselves of S. Edward do as expressly so prove this part of Pope Eleutherius Epistle to be a portion of them, as any part, parcel or sentence contained in any of those Laws, making it the strongest and most warranting Authority for the 17. Act or Article of them, which as the Title showeth is of this greatest point, and most material in a Temporal Government and Kingdom: Of the Duty of the King, and of the Right and Appertinences of the Crown of the Kingdom of Britain: De Regis of ficio, & de jure & Appendicijs coronae Regni Leges S. Edwardi Confessoris c. 17. Britanniae. All which so material and concerning, being very long is wholly and only warranted by the Authority of Pope Eleutherius, and Pope John after him in the time of Pipinus and Carolus his son in France, prescribing the Duty of a King to them in France, as S. Eleutherius had before done to King Lucius in Britain: as the very beginning of that Law doth plainly witness in these words: Rex autem quia Vicarius summi Regis est, ad hoc est constitutus, ut Regnum terrenum, & populum Domini, & super omnia sanctam veneretur Ecclesiam cius, & regat & ab iniuriosis defendat, & maleficos ab ea evellat, & destruat, & penitùs disperdat. Quod nisi fecerit, nec nomen Regis in co constabit, verum testante Papa joanne nomen Regis perdet. 4. And because it is evident before that this Epistle of Pope Eleutherius did contain more things than be delivered in that parcel thereof, which is remembered, as the very beginning without any name of either the sender or to whom it was sent, greeting, or such preambles, as Pope's Epistles to Princes in all Antiquity have, do prove, and we find further in this very Authentical Law itself, and part thereof, that this holy Pope at, or about this time, did send to King Lucius an hallowed Crown, with the Title of King of Britain, and prescribed the very limits and precints of his kingdom, how fare it did, and was to extend, we cannot be of other judgement. But these things also were, either included in that Decretal Epistle of Pope Eleutherius, or some other about that time, which the words of the Law rather incline unto, testifying, the Decree of these later remembered things bore date two years before the other: The very words of the Law be these: Debet verò de jure Rex omnes terras & honores, omnes dignitates, & jura, & libertates coronae Regni huius in integrum cum omni integritate, & sine diminutione obseruare, & defendere, dispersa, & dilapidata, & amissa Regni jura in pristinum statum, & debitum viribus omnibus revocare. Vniversa verò terra & tota, & Insulae omnes usque Norwegiam, & usque Daciam pertinent ad coronam Regni eius, & sunt de Appendicijs & dignitatibus Regis, & una est Monarchia, & unum est Regnum, & vocabatur quondam Regnum Britanniae, modo autem vocatur Regnum Anglorum. Tales enim metas & fines ut praedictae sunt, constituit & imposuit Coronae Regni Dominus Eleutherius Papa sententia sua, anno centesimo sexagesimo septimo post Passionem Christi, qui primo destinavit coronam benedictam Britanniae, & Christianitatem Deo inspirante Lucio Regi Britonum. Debet enim Rex omnia ritè facere in regno, & per iudicium Procerum regni. Debet enim Ius & iustitia magis regnare in regno quam voluntas prava: Lex est semper quod ius facit, voluntas autem, violentia & vis non est ius. Debet verò Rex Deum timere, super omnia & diligere, & mandata eius per totum regnum suum seruare. Debet enim sanctam Ecclesiam regni sui cum omni integritate, & libertate iuxta constitutiones patrum, & praedecessorum seruare, fovere, manutenere, regere, & contra inimicos defendere, ita ut Deus prae caeteris honoretur, & prae oculis semper habeatur. Debet etiam bonas leges & consu●tudines approbatas erigere, pravas autem delere, & omnes à regno de ponere. Debet ●udicium rectum in regno facere, & iustitiam per consilium Procerum regni sui tenere. Ista verò debet omnia Rex in propria persona, inspectis & tactis Sacrosanctis Euangelijs, & super sacras & sanctas reliquias coram regno & sacerdotio & clero iurare, antequam ab Archiepiscopis & Episcopis regni coronaretur. Tres enim Rex habere debet seruos, scilicet luxuriam, avaritiam, & cupiditatem, quos si habuerit seruos, bene, & illustrè regnabit. Regno omnia debet praemeditari, & hoc Regis est. Quia malè cuncta ministrant impetus iuxta Euangelium, omne regnum in se divisum desolabitur: Truly a King ought of right to observe and defend all the Lands and honours, all the dignities and rights, and liberties of the Crown of this kingdom wholly with all integrity, and without diminution, and with all his power recall to the ancient state, and due all the rights of the kingdom, which were dispersed, dilapidated, and lost. And all and the whole Land, and all the Lands unto Norwey, and unto Denmark do belong to the Crown of his kingdom, and they are of the Appendences, and dignities of the King, and it is one Monarchy, and one kingdom, and anciently was called the kingdom of Britain, but now is ●alled the kingdom of the English men. For our Lord Eleutherius Pope who first by inspiration of God, did send an hallowed crown to Britain, and Christianity to Lucius King of the Britons did ordain and impose to the Crown of the kingdom, such bounds, and limits, as are spoken before by his Decree in the year one hundred sixty seven after the Passion of Christ. A King also ought to do all things in the kingdom truly, and by the judgement of the Peers of the kingdom. For Right, and justice ought to Reign more in a kingdom, then wicked will. That is Law which always doth right, but will, violence and force is not right. A King ought to fear God, and love him above all things, and keep his Commandments throughout the kingdom. He ought also to preserve, foster, maintain, govern, and defend against Enemies, the holy Church of his kingdom, with all integrity, and liberty, according to the Constitutions of the Fathers, and Predecessors, so that God may before all things be honoured, and ever had before his eyes. He ought also to erect good Laws, and customs allowed, and blot them out which be wicked, and banish them all from the kingdom. He ought to do right judgement in the kingdom, and keep justice, by the Counsel of the Nobles of his kingdom. All these things a King must swear in his own parson, looking upon and touching the holy Ghospels, and upon holy and sacred Reliks', before the Realm, and Preisthood, and Clergy, before he be crowned by the Archbishops and Bishops of the kingdom. For a King must have three things slaves unto him, to wit, luxury, avarice, and concupiscence, which if he maketh s●a●es, he shall reign well, and renownedly, he must premeditate all things for the kingdom, and this is the office of a King. Because violences do minister all things ill, according to the Gospel, every kingdom divided in itself will be desolate. 5. Hitherto this our holy and ancient Law, of the office and duty of our Kings, used and practised even from the beginning of Christianity, publicly received hear, both in the Britan's and Saxons government, founded, warranted and grounded upon the Authority and direction of the holy Pope S. Eleutherius, as appeareth by that part of his Epistle which I first recited, immediately without any one sentence, word, or syllable interposed between them, annexed and joined to this Law, as the original cause, motive, allowance, and confirmation thereof. Whereby we may cleartly see, the great power, prerogative, and jurisdiction the Popes of Rome even from the beginning, and first founding Christian Religion hear, claimed, had, and exercised, in this kingdom, and from the first Christian King we enjoyed, a Saint and blessed man, all our Kings Britan's, Saxons, or whatsoever Christians to these days, did with this whole kingdom allow to the Apostolic See of Rome, as much as it claimeth now at our hands, and as any good and learned Catholics do yield unto it. From that holy and eminent See we had by these greatest Testimonies Christian Religion planted and juridically settled hear. Our Episcopal and archiepiscopal Sees assigned, our first Bishops and Archbishops to enjoy them appointed, and consecrated. Direction given even in temporal and civil affairs, what Laws we should take, our King Possessor but of a part of this kingdom declared to be King of all Britain, and so many adjacent Lands enjoyed by his enemies, and an hallowed Crown sent him to wear, as Monarch and King of them all. A Protestant Lawyer, Bracton l. 1. de acquir. rer. Dom. c. 8. Io. Selden Analect. p. 46. and Antiquary saith, that from this Pope's donation our Kings had the Title, viracius Dei, vicar or vicegerent of God, and citeth Bracton for his Author, who rather denyeth, then affirmeth it: only he saith against the sense of Protestants, that it is evident, a King ought to be under the Law, being but God's vicegerent: Quod sub lege Rex esse debeat cum ●it Dei vicarius. And Roger Hoveden who reciteth this very Law verbatim, hath not that Title, Vicarius, no● the wo●de, Regert, to Rule, which our Protestants apply to the Church, the Title is Regis Officium, the King's duty, and is this: Rex atque Vicarius eius ad hoc Roger. Hoveden Annal. part. poster. in Henric. ●. c. de legib. Angl. est constitutus, ut regnum terrenum, populum Dei, & super omnia, sanctam Ecclesiam revereatur, & ab Iniuriatoribus defendat, & maleficos ab ea evellat, & destruat & penitus disperdat. where, above all things he must reverence the holy Church, and be ruled by it, and not Rule it. And this, all our Christian Kings to King Edward the sixth a child did publicly profess before their Coronation, as the old Order thereof is witness. And these Titles to be Vicarius Cbristi in his Pontificale Roman. in Benedictione & Coronatione Regis. holy Church, is as fully before given to Pope Eleutherius by King Lucius, and his Christians, and Regere to rule it under Christ, made by them the Pope's peculiar, as they were ever after to these Times. 6. And to speak more particularly of the civil and temporal Laws, which King Lucius requested Pope Eleutherius to give direction in, and he accordingly established in this kingdom, this holy King now a Christian, did not, and could not by his Religion demand the Roman Pagan Laws, without alteration or correction, of S. Eleutherius, but according to such moderation, change, or alteration he should use in them, to speak in a Protestant Bishops words: Lucius made request unto Eleutherius to send him some Kind of Abstract of the Roman Laws, whereby he might establish a settled order of Government▪ Godwin Conu. of Britain p. 29. in his Dominions. And when Pope Eleutherius directed him, to take his Law, conformable to the Law of God, by the advice of his kingdom, ex illis Dei gratia, per consilium Regni vestri sume Legem, he meant as an other Protestant Bridge's defence l. 16. p. 1355. Bishop expoundeth him, that this should be done principally by the Advice of the clergy of his Dominion, the Bishops and Priests which he had ordained hear, best Learned and conversant in the holy Scriptures, and Law of God. That the Laws which they received and established hear were the old Britan Laws, ascribed for their greatest part to Mulmutius Dunwallo, corrected and Galf. Mon. l. 2. c. 17. Brittsh. Hist. l. 3. c. 5. Pontic. Virun. l. 23. Hist. Stowe Hist. in Mulmut. Dunwall. Holinsh. Hist. Matth. Westm. aetat. 5. c. 2. Galfr. Mon. l. 2. Hist. c. vlt. Pontic. Vir. l. 2. Hist. in fine. Stowe Hist. in Mulm. Dunwallo. Holinsh Hist. of Engl. 3. c. 1. Fortescue l. de laudib. legum Angl. c. 13. made conformable to holy Christian Religion, we have all Kind of Antiquities British, Saxon, French, Italians, Catholics, and Protestants for witnesses. These Laws were translated out of British into Latin long before this time, by the ancient Gildas that lived about the time of the birth of Christ, as many both ancient and late writers agree, and continued hear until late time, and in diverse respects at this present. So the Author of the British History, Virunnius, and Matthew of Westminster writ of their times: Dunwallo Mulmutius Leges Mulmutinas statuit, quae usque ●odie inter Anglos celebrantur. Thus he wrote within these 300. years, that Mulmutius Laws were those which were then used in England. Galfridus and Ponticus write the same, Quae usque ad hoc tempus celebrantur inter Anglos. The like have our Protestants Stowe, Hollinshed, and others. And the best witness we can use in such a case of Laws, judge Fortescue most Learned in them, and Antiquities concerning such affairs, he speaking in commendation of Laws, and our ancient Laws in particular, first writeth, how from the time of Brutus this kingdom was Ruled by Laws: sic (per leges) Regnum Angliae, quod ex Bruto comitiva Troianorum, quam ex Italiae & Graecorum finibus produxit, in Dominium politicum, & Regale prorupit: By Laws the kingdom of England from the company of Troyans' which Brutus brought from the Costs of Italy, and the Grecians came to be a Political and Regal Dominion. And after, thus proveth a continuance of these Laws by all people which hear inhabited: Regnum Angliae primo per Britannos inhabitatum est, deinde per Romanos regulatum, Fortescue supr. cap. 17. iterumque per Britannos, ac deinde per Saxones possessum, & tunc per Danos, Iterum per saxons, sed finaliter per Normannos, & in omnibus Nationum harum, & Regum earum temporibus, Regnum illud, eisdem, quibus iam regitur, consuetudinibus continuè regulatum est, quae si optimae non extitissent, aliqui Regum illorum, justitia, ratione, vel affectione concitati, eas mutassent aut omnino delevissent, & maximè Romani qui legibus suis quasi totum orbis reliquum iudicabant: The kingdom of England was first inhabited by the Britan's, after that ruled by the Romans, and again by the Britan's, and after possessed by the Saxons, and then by the Danes, again by the Saxons, but finally by the Normans, and in all the times of these Nations and their Kings, that kingdom was ruled continually by the same Customs, by which it is now governed, which if they had not been the best could be made, some of those Kings incited by justice, reason, or affection would have changed them, or utterly blotted them forth, and especially the Romans, who judged as it were all the rest of the world by their Laws. Ranulphus Higeden in his Manuscript History saith: sanccivit primum Leges Dunwallo Mulmutius, cuius Leges Mulmutnae dicebantur usque ad tempora Willielmi Conquestoris satis celebres. Inter quae statuit Ranulph. Higeden in Manuscr. Polychr. l. 1. c. 50. de legib. ut Civitates & Templa Deorum, viaeque ad villas ducentes, ac Aratrum colonum immunitate confugij gauderent. Deinde Marcia Regina Britonum uxor Guithelmi Regis, à qua Provincia Merciorum putatur denominata legem edidit, discretione & justitia plenam, quae lex Martia vocabatur. Has duas leges Gildas Historicus transtulit de Britannico in Latinum, &. Rex Aluredus postmodum de Latino is Saxonicum, quae Marchenelaga dicebatur: Dunwallo Mulmutius did first ordain Laws, which from him were called Mulmutius his Laws and renowned until the time of william, the Conqueror. Among which he decreed, that Cities and the Temples of their Gods, and the ways that led to Towns, and the Plough of husbandimen should have freedom. Afterward Martia Queen of the Britan's wife of King Gwitheline of whom the Province of the Martians is thought to be so named, made a Law full of discretion and justice which was called Martia Law. These two Laws Gildas the Historian did Translate out of British language into Latin, and King Alfred did translate them out of Latin into the Saxon tongue, which was called Marchenlage. 6. The like have the British History, Virunnius, Matthew of Westminster with others, and diverse Protestant Historians: among whom one for Holinsh. Hist. of Engl. l. 3. c. 1. the rest thus writeth: Mulmutius made many good Laws, which were long after used, called Mulmutius Laws, turned out of the British speech into the Latin by Gildas Priscus, and long time after translated out of Latin into English by Alfred King of England, and mingled in his statutes. And this is sufficiently proved by the Laws themselves, of King Aluredus: wherein after he had set down the judicial Laws of the old Testament applied for the government of this kingdom, as Pope Eleutherius had given direction to King Lucius, he maketh this mention thereof: haec ea sunt Iura quae rerum omnium praepotens Deus ipse Moysi custodienda proposuit: These be those Laws, which the almighty Leges Regis Aluredi in praefatione, apud Gul. Lambert l. de priscis legib. God of all things himself did propose to Moses to be kept. Then he cometh to the New Testament, and Laws which after the preaching of the Gospel, the Assemblies of Bishops and renowned wise men decreed hear in Britain, than England: In Anglia Episcoporum aliorumque; clarissimorum sapientum Conuentus agebantur, atque hi divina edocti miseratione cuique iam primum peccanti paenam imperabant. And addeth, that he hath gathered them all together, Rex Aluredus supra in praef. and approveth a great part of those ancient Laws, to be still observed, and joineth unto them some others which he enacted: Has Ego Aluredus Rex sanctionesin unum collegi, atque easdem literis mandavi, quarum bon●m c●rtè partem Maiores nostri Religiose coluerunt, multa etiam mihi digna videntur, quae a nobis hac etiam aetate pari Religione obseruentur, nonnulla tamen, quae nobis minus commoda videbantur ex consulto sapientum partim antiquanda, partim innovanda curavi. And it is manifest by the Laws of King Edward the Confessor, as they were solemnly proved and proposed to King William the first, by some named the Conqueror, both as they are recorded by our ancient Historian Roger Hoveden, and M. Lambret the Protestant Lawyer, and Antiquary, that he was so careful to know, and make semblance also of establishing these ancient Laws revived, and maintained by S. Edward the Confessor, that Leg. S. Edwardi c. 1. apud Roger. Hoved. part. 2. Annal. in Henr. 2. & Guliel. Lambert. in Legib. S. Edwardi. first he appointed a jury of twelve sworn men in every Shire taking their Oaths before the King, that to their power, they would truly and sincerely set down the Decrees of their Laws and Customs, without any omission, addition, or mutation, electi de singulis totius Patriae Comitatibus viri duodecim, jureiurando coram Rege primum confirmaverunt, ut quod possent, recto tramite incedentes, Legum suarum & consuetudinum sancita patefacerent: nihil praeter mittentes, nihil addentes, nil praevaricando mutantes. And this so solemnly examined, presented, and performed, ●e did confirm in all things these ancient Laws termed S. Edward's Laws for the reason before, to be kept and continued as well as those which were added by himself, as appeareth in his own still extant Laws: hoc quoque praecipio, ut omnes habeant & teneant Legem sancti Leges Regis Gulielm. 1. apud. Gul. Lamb. in eod. Edwardi in omnibus rebus, adauctis his quae constituimus ad utilitatem Anglorum. And so it is evidently true that many of those ancient Laws of Mulmutius and King Lucius by Pope Eleutherius direction, did continue in the time of judge Fortescue, as also at this present, but where they have been taken away by our Protestant Princes, to give way to their new Religion. THE XXI. CHAPTER. OF MANY archiepiscopal, Episcopal and other Churches, and Monasteries both of men and women founded, and richly endowed and privileged in this time. 1. KING Lucius being thus informed and secured in conscience by these letters, and declaration of the holy Pope and Pastor of Christ's Church Eleutherius, that the whole kingdom of Britain with the Lands, belonged to his temporal charge and Government, and that so much as he could he was to wine his subjects to the faith and Law of Christ, and his holy Church, and provide for the peace and quiet of the same and the members thereof, he did first in receiving and admitting these new corrected Laws by the advice of his Clergy and Nobles of his kingdom see them so qualified, that they were for the defence and propagation of Christian Religion, and further founded many Godly, costly, and memorable Monuments, as Churches, Universities or Schools, Monasteries and other such comforts▪ ●elps, and furtherances of Saint Lucius King of great Britain, the first King 〈◊〉 of Christ's Church. that holy end: So that as he was the first King which publicly with his kingdom professed Christ, so he won the honour, to be the first Nursing Father among Kings, of his holy Church, as the Prophet had foretold: erunt Reges nutric● tui: Kings shall be thy Nursing Fathers. He was first among Kings properly termed, Vicarius Dei, the Vicegerent of God, being the first King, which so religeously performed his will. And that Title which the Pope gave to King Henry 8. when he was better than he proved after, defensor fidei, defendor of the faith, was among Kings the first due and Right of King Lucius, for his so Heroical Religeous fortitude and magnanimity in defending the faith and Church of Christ. And as the British History, Virunnius, Matthew of The Pope's Legates change the Pagan Temples into Christian Churches. Westminster and others writ, of the holy Legates, that besides their changing Flamens, Archflamen into Bishops and Archbishops, the Temples of the Gentiles, which were founded in honour of many Gods, they dedicated the same to the one true God, and to his Saints, and replenished the same with diverse companies Churches dedicated to Saints. of consecrated parsons: Temple quae in ho●orem pluri●orum Deorum fundata fuerant, uni Deo eiusque Sanctis dedicauer●●t, diversisque ordinatorum caetibus repleverunt. Galfr. Mon. Hist. Brit. l. 4. c. 19 Pontic. Vir. l. 4. Mat. Westm. an. 185. Manuscr. Gallic. Antiq. an. 180. Matth. Westm. Hist. an. 187. So the same Authors writ of King Lucius: Gloriosus Britonum Rex Lucius, cum intra Regnum s●um verae fidei cultum magnificatum esse vidisset, possesssiones & territoria Ecclesijs & siris Ecclesiasticis abundanter conferens, chartis & munimentis omnia communivit. Ecclesias vero cum suis caemiterijs, ita constituit esse liberas, ut quicunque malefactor ad illa confugeret, illaesus ab omnibus remaneret: The glorious King of the Britan's Lucius when he saw that the worship of the true faith was advanced within his kingdom, bestowing abundantly possessions and The Churches are furnished with other Ecclesiastical Clergy men besides Bishops, & Priests. territories upon Churches, and Ecclesiastical men, he confirmed all things with charters and privileges. And appointed that Churches and Churchyards should be so free, that whatsoever malefactor should fly unto them, should remain without hurt from all. The British History thus relateth it: Interea gloriosus ille Rex Lucius, cum intra Regnum suum cultum vere fidei magnificatum esse vidisset, maximo gaudio Galfr. Mon. Hist. Brit. l. 5. c. 1. fluctuans, Possessiones & Territoria quae prius Templa Idolorum possidebant, in meliorem usum vertens, Ecclesijs fidelium permanere concessit. Et quia maiorem honorem Churches founded and endowed by King Lucius, And what Religion they professed. ipsis impendere debuerat, augmentavit illas amplioribus agris & mansis, omnique libertate sublimavit: In the mean time when that renowned King Lucius did see true Religion exalted within his kingdom, most greatly rejoicing thereat, converting the Possessions and Territories which formerly the Temples of Idols did possess to a better use, granted that they should remain to the Churches of the faithful and because he ought to bestow more honour one them, he augmented them with more ample lands and Mansions. Which how great and ample they were, we may make some estimate, if we reflect upon the great Richeses of the Idol Temples hear before this Conversion, all which with an ample addition were now left to the Christian Clergy, and Churches. 2. I will only exemplify in one solemnity of those Gentiles and in one place of this kingdom London, at one time, & thus related in the old British History, which our Protestants have published, litaverunt ibi quadraginta millia Galfr. Mon. Hist. Reg. Brit. l. 4. c. 8. vaccarum, & centum millia ovium: diversorumque generum volatilia, quae leviter sub numero non cadebant. Praeterea triginta millia Syluestrium ferarum cuiuscunque generis collectarum: They sacrificed there, at Trinovantum London, forty thousand kine, & a hundred thousand sheep, and fowls of all sorts, which could hardly be numbered and thirty thousand wild beasts, of every kind which they had gathered together. And Ponticus Virunnius hath the very same words in all things; except in the first Ponticus Virun. Hist. l. 4. number, which he much abateth, undecim millia vaccarum. This for thankes to their pretended Gods for the repulse the Britan's had then given to julius Caesar. Of the Richeses, revenues, state and Pomp of the Pagan chief Druids, Flamens and Archflamen I have spoken somewhat before: therefore all this wealth and substance, and with so ample addition now converted by King Lucius to the use of the Christian Clergy, as we must needs yield him the remembered Titles, so he employing them, and so large immunities to Manuscr. Gallic. antiq. ann. 180. Antiq. Glascon. Manuscr. Capgr. in S. joseph & S. Patricio. such a Clergy, as builded, and dedicated Churches, and prayed unto Saints, and for the dead, said Mass, and gave such supremacy to Pope Eleutherius, we may not say, he was of the Protestant Profession, which hath taken all from that holy Religion, and left nothing but Persecution and Oppression unto it. 3. How in this time all the chief Temples in all the Cities of Britain together with their Revencwes were turned into the Sees of Archbishops, and Bishops, is before related, and in diverse of those Cities new Cathedral Churches founded, and erected, as I have exemplified before in Winchester, Landaffe, S. Martin's Church in Canterbury, and S. Peter's in Cornhill in London, Manuscript. in S. Peter's Church in Cornhill in London. for which the ancient Manuscript there still or lately hanging with diverse other Antiquities thus pleadeth: Lucius the first Christian King of this Land then called Britain, founded the first Church in London, that is to say, S. Peter's S. Peter● Church in Cornhill in London a Metropolitan See. Church upon Cornhill, and he founded there an Archbishops See, and made that Church the Metropolitan and chief Church of this kingdom, and so endured the space of 400. years, and more unto the coming of S. Augustine the Apostle of England, the which was sent to this Land by S. Gregory the Doctor: then was the Arbishops See and Palls removed from the foresaid Church of S. Peter upon Cornhill unto Dereberman that now is called Canterbury, and there it remaineth to this day. holinsh. Hist. of Engl. l. 4. cap. 19 Hollinshed writeth that there were in his time Tables hanging in the Revestry of S. Paul's Church in London, which affirm the same. An other Protestant citing the first cited Table in S. Peter's Church upon Cornhill, and inclining to that opinion, and addeth: jocelyn of Furnes in his book of British Stowe Histor. Romans in K. Lucius. Bishops saith, Thean was the first Archbishop of London, in the time of Lucius, who builded the said Church of S. Peter in a place called Cornhill in London, by the aid of Cyran chief Butler to King Lucius. Godwin a Protestant Godwin Catal. of Bish. in London 1. Polid. Virgil. Angl. Histor. l. 2. p. 41. Richard. Vitus in Hist. l. 5. Holins. Hist. of Engl. l. 4. cap. 19 Will. Harrison descr. of Brit. p. 24. c. 9 Sulcar. apud Vit. supr. Selden Annal. c. 6. Bishop hath almost the same words, though not citing any Author in particular. Others both Catholics and Protestants affirm, that the Church of S. Peter at westminster by London was then founded, and used for the Cathedral Church, as some writ: There be that affirm; saith a Protestant Historian, how this Lucius should build the Church of S. Peter at Westminster. They add further that Thomas (likely Theonus mistaken) Archbishop of London preached, read, and ministered the Sacraments there to such as made resort unto him. And of this opinion that this Church was then made or re-edified (for that I have written before) is Sulcardus a learned Monk of Westminster, most likely to write the truth of that Church living in the time of S. Edward the Confessor, and that it was the Cathedral Church to London. Both which may be true, if we make the old Church, of Westminster the Cathedral Church until the other was builded, not finished in the first Arbishops' How it is probable that both S. Peter's Church & Westminster, and in Cornhill were archiepiscopal Churches in this time. time, but by his Successor Eluanus who builded the Library, & likely some part of S. Peter's Church upon Cornhill. William Harrison a Protestant Antiquary, borne as he saith in London, and so chalendging knowledge of the Antiquities there, proveth this by sundry reasons, and citeth William of Malmesbury for the same opinion. And Polidor Virgil with many others saith, the Cathedral Church in London was then Templum & ornatu, & opere magnificum, a Church magnificent both for ornament and work. Which Stowe supr. from others. Will. Harrison supr. c. ●. Gildas l. de Excid. & conq. Brit. we do not find of S. Peter's Church upon Cornhill. 4. And the same Author witnesseth, that the like magnificent Churches were then founded at York and Carlegion, Londini, Eboraci, & in urbe Legionum templa & ornatu & opere magnifica condita sunt. And much like unto this we must speak of all Churches in Cities that were Episcopal, and Cathedral, whether they were new founded, or of Temples of Flamens converted to be such, as also of all other Pagan Temples which then were, changed into Christian Churches. For although all those temples were not destroyed and utterly ruinated, but newly dedicated to Christ and his Saints, as our Antiquaries have proved before: yet the superstitious and Idolatrous Altars, where upon their profane and adhominable sacrifices were offered in them, to their false Gods, were utterly overthrown, and left desolate, and as S. Gildas the most ancient British Historian with others testify, Christian Altars which were the place of Christian Sacrifice of the holy Mass, wherein Christ's holy body and blood were offered, and therefore termed by him the Polidor. Virgil. l. 2. Hist. p. 41. seat of the heavenly sacrifice, sedes caelestis sacrificij, and the Altars whereon their first Primative Priests offered that most divine Sacrifice, which we commonly call Mass: Sacerdotes inter altaria Sacrificantes, and in respect thereof Galfr. Mon. Hist. Brit. lib. 11. cap. 4. Gildas supr. Stowe Hist. an. 542. Holinsh. Hist. of Engl. l. 5. c. 15. Mat. West. an. 543. the chiefest of the immunities before remembered were granted to those sacred Altars, in all Churches in this kingdom of Britain from King Lucius time. And the ordinary Churches which were under the jurisdiction of so many Bishops in so large a kingdom could not be few, especially if we consider the multitude of Gods the Britan's worshipped, when they were Pagans, and the great number of Temples dedicated unto them, which were changed into Christian Churches. Leland writeth, that King Lucius built a new Church in the Castle of Dover, and citeth the Annals thereof, for warrant. Io. Leland. assert. Arthurij c. 7. Annal. Duren. ibid. Will. Lambard. peramb. of Kent. p. 158. jacob. Genuen. Epis. in Vita S. Aug. Cantuar. Archiep. Capgr. Catal. in eodem. Tradunt annal Dorensis Caenobij Lucium Regem Britannorum Christianum Ecclesiam Seruatori suo in Durensi Castro consecrasse. William Lambard the Antiquary of that Country also saith, King Lucius builded a Church within Dover Castle. jacobus Genuensis Bishop of Genua, Capgrave and others writeth of an old Church at Compton in warwicke shire, carrying argument of foundation in that time. The Author saith it was a Parish Church and had such a Priest for the Pastor thereof receiving Tithes hundred of years before S. Augustine time, which if it were so, we may make conjecture of an unsearchable number in the same condition. Which our Antiquities sufficiently confirm before, teaching that the Temples of all the Gods of the Gentiles which were in all parts of Britain, were changed into Christian Churches. And Anacletus apud Rob. Barnes in Vit. Pont. in eod. our Protestants tell us, it was the old Decree of Pope Anacletus, which these Legates of the Pope would not transgress, that as Bishops were to be in chief Cities, so they should appoint Priests in Castles, Towns, and Villages, binding them to Residency there: Ne Episcoporum dignitati derogaretur, in egregijs tantum urbibus Episcopos constituendos censuit. Presbiteros verò ab Episcopis in Castellis, Pagis, ac Villis constituendos esse ea lege, ut inibi vitae suae spacium transigerent. Which to have been observed in this Conversion, the multitude of Bed. Hist. Galfr. Mat. Westm. & alij in Diocles. Churches destroyed hear by Dioclesian within an hundred years after sufficiently declareth. 5. And we find in Antiquity that in this very time of King Lucius besides the Cathedral Churches in the great Cities, there were others also builded in them, as namely Gloucester, Worchester, Caerlegion, and others for we read, of diverse kinds of Churches in them all, both Cathedral, and others. King Lucius was buried at Gloucester in the Church of the chief Order; in Ecclesia primae sedis. The same distinction is given for Winchester, which necessarily Galfr. Monum. Hist. l. 5. c. 1. Mat. Westm. an. 201. Galfr. l. 8. c. 17. l. 9 c. 12. Bed. & Mat. supr. inferreth other Churches, or a Church in either of them of inferiors Order. For the word, first proveth a second: for the Inferior Churches besides the Cathedral in Caerlegion they are remembered in Histories. So of other Cities, not inferior unto these, Gloucester being then but a new and no great City. We may find others, as at Abington in Oxfordshire, Ambsbury in Wiltshire, Cambridge, Stamford, and other places to be remembered hereafter where to have been Christian Churches in that time, there is still sufficient Argument, and Evidence left unto us. And the Pagan Temples being throughout, the whole kingdom, and now with their Revenues increased by King Lucius, and changed into Churches dedicated to Christ, and his Saints, as before is proved, evidently convinceth, these to have been more honourable, and as generally in all places, and so not to be numbered, as the others were and all this alteration made by King Lucius with the direction and Order of the Roman Legates, S. Phaganus and S. Damianus. And this is that which our old Manuscript Annals of Landaffe with other Antiquities testify; that our Ecclesiastical Hierarchy was settled, Bishops ordained, and the Rule of well living taught in Britain, according to the command and direction of Pope Eleutherius: secundum Antiquitates Manuscr. Eccles. Landaven. jussum be ati Eleutherij Papae Ecclesiasticum ordinem constituit, Episcopos ordinavit, & benè vivendi normam docuit. And to provide aswell for the continual maintenance and repair of the house of God, at the first founding and building thereof, those ancient Schools, Colleges or Universities of this kingdom, which all now had received the faith and Religion of Christ, and so were to be as Seminaries and Mothers of Christian Divinity, and holy learning, for preservation, and Upholding of God's Church, King Lucius endowed with great Privileges and Immunities, that they might more quietly, and diligently employ themselves, to their so profitable and holy studies. 6. This his Charter of privilege to the University of Cambridge, the Antiquaries thereof prove by diverse ancient Testimonies, the Bull of Pope Honorius Bulla Honorij Papae ann. 624. Charta Regis Cadwalladri An. 685. Charta Regis Arthuri an. 531. die 7. Apr. apud Caium l. 1. de Antiq. accad. Cantabrig. 1000 years since, the Charter of King Cadwalladrus, and King Arthur long before: wherein is contained that he granted to the University of Cambridge, as King Lucius with other Kings had done before, to be free from all public Vectigals and Burdens that they might more quietly and freely attend their studies: consilio & assensu omnium & singulorum Pontificum & Principum istius Regni, & Licentia sedis Apostolicae, statuo praesenti scripto & firmiter decerno, ut Civitas Scholarium praedicta, ubi hactenùs splendorem scientiae & lumen doctrinae, gratia favente Conditoris mei Praedecessores acceperunt, à publicis vectigalibus & operibus onerosis absoluantur, ut quietudine Doctores inibi & Scholar's valeant doctrinae studio inhaerere, sicut gloriosus Rex Britanniae decrevit. The like I may joan. Harding Chron. c. 25. f. 22. Io. Rosse Histor. Manuscript. Io. Caius Apol. accad. Cant. & de Antiq. l. 1. William Harrison Descr. of Britain c. ●. Tit. of Universities pag. 146. Stowe Hist. in Bladud. Bal. praefat. in lib. de Script. Twin. l. de Ant. Oxon. Harrison supr. Harris Manuscr. Hist. Grafton Chron. Bal. l. de Script. Brit. cent. 1. in Congello, Bannachorren. Galft. Mon. Hist. Brit. l. 11. c. 12. Matth. Westm. an. 603. Io. Bal. Praef. in l. de Scri. Brit. Galfi. Mon. Hist. Brit. l. 9 c. 12. Galft. Mon. Hist. lib. 4. c. 19 Matt. West. an. 185. King Lucius founded diverse Monasteries both of men and women. affirm of Stamford, which from the time of King Bladud, until it was interdicted by S. Gregory Pope, for Pelagian Heresy, continued an University: So of Glamorgan, claiming but a little later Original, Greekelade and Lichelade of such Antiquity, Bellisitum now Oxford as it pleadeth, Theodford where, as a Protestant Antiquary boldly writeth, there were 600. students in ancient times, and others not so well remembered. To all which, now converted to the faith of Christ, and training up spiritual soldiers for the defence, Profession, and maintenance thereof, we have sufficient grounds before, to affirm King Lucius gave the like privileges, as unto Cambridge, one and the same reason being for all. And yet besides these which he found founded before, he himself was Founder of others, namely Bangor in Wales, which long continued in that state, until it was after changed into so great a Monastery, of above 2000 Monks, as our Histories testify. A Protestant Bishop would have an other University, for so he calleth it, by the name of Accademia Legionensis the University of Caerlegion, which he would have to be Westchester, others rather take it for Caerlegion in Glamorganshire, to have been founded in this time of King Lucius and to have ended in the time and manner that Stamford did. The British History calleth it Gymnasium Philosophorum a School of Philosophers, and seateth it in Caerlegion upon uske in Glamorganshire, making it a fourth distinct place from the Metropolitan Church, and the Several Churches of S. julius, wherein were sacred Nonnes, and S. Aaron of Canons Regular. 7. And whereas the Author of the British History, the Monk of Westminster, and others have told us, that these holy Legates with the assistance of King Lucius did not only change the Pagan Temples unto Christian Churches dedicating them to the only true God, and his Saints, uno Deo eiusdem Sanctis dedicaverunt, but, diversisque Ordinatorum Caetibus repleverunt: did replenish them with diverse companies of parsons ordered or living in order, that we should not be ignorant, what they meant by this phrase of speech, the one of them most ancient expoundeth himself after, in the like case that he meant thereby, how they placed Religeous men and women, Monks, and Nuns in diverse of those Churches: Ecclesias usque adsolum destructas renovat, atque Religiosis Caetibus virorum ac mulierum exornat, Speaking this of King Galfr. Hist. Brit. l. 9 c. 8. Arthur, after he builded again the Churches which the Pagan Saxons had destroyed. And the very practice of these holy Legates and King Lucius doth prove no less, for we find diverse Religeous houses of both sexes, whose Gulielm. Malm. Manuscr. Hist. de Antiq. Caenobij Glaston. foundation must needs be referred to this time. First of the most ancient Monastery of Glaste●bury (of which more hereafter) diverse Antiquities bear witness that it being decayed, and in a manner forgotten, it was revived by these Legates and king Lucius Assistance, and Religeous men placed there. A Protestant Bishop produceth an old Manuscript which restifieth of an other then founded at Winchester: only his error is (which the Antiquity doth not say) that it was the Cathedral Church, confounding them as one, Godwin Catal. of Bish. in Wincester 1. Galfrid. Mon. Hist. Reg. Brit. l. 8. c. 17. l. 10. c. 4. Mat. West. an. gratiae 498. Manuscr. Antiq. Eccl. Winton. whereas both the British History and Matthew of Westminster make them two several Churches: otherwise he thus truly writeth, a Church in Winchester according to a Report that I find in an old Manuscript, was first built and erected by King Lucius, who abolishing Paganisine embraced Christ about the year of our Lord 180. and placing Monks in the same, allotted for their maintenance large Revenues, which hearetofore had belonged for the most part unto the Flamen, and other Heathen Priests. And this Monastery so continued, until the Persecution of Dioclesian, when it was destroyed, and the Monk's Martyred or dispersed, yet upon the ceasing of the Persecution it was presently within one year and thirty days new builded, and the Church hallowed and dedicated unto the honour and memory of S. Amphibalus, that had suffered death for Christ in the late Persecution by Constans Bishop of Winchester, in the year 309. the 15. day of March at the request of Deodatus Abbot. The first Dedication of that Church in King Lucius time by the two Legates Faganus and Damianus Bishops, was by that old Antiquity October 29. 189. The Antiquities of Winchester make it more ancient, & it thus continued a famous Monastary until the year 519. at which time Cerdick the first King of the west Saxons, being a Pagan converted the Church into the Temple of Dagon; and either slew or chased away all the Monks. This was that holy Sanctuary, whether to the Altar of this Church one of the sons of Mordred did fly for secure against Constantine the Younger, who there cruelly slew him before the Altar. Constantinus filios Mordredi caepit, & alterum Iwenem Guintoniae in Ecclesiam Sancti Amphibali fugientem, ante altare trucidavit, in the year 543. Galfr. Mon. Hist. Brit. lib. 11. cap. 4. Westm. an. 543. Stowe Histor. in Const. junior. Holinsh. Hist. of Engl. Pits. in Amphibal. juniore. Man. Script. callic. & Angl. antid. Galfr. Mon. l. 8. c. 16. & 24. Hist. Gallic. Manuscr. of't. Princ. or que nous. cap. 47. An. 477. Galfrid. Mon. Hist. l. 8. c. 9 annal Abingdon. apud Harpesfeld. decicimo saeculo pag. 203. Others say it continued within 17. years of Augustins coming hither: others continue Christians there fare longer time. 8. And the like I may say of the Monastery in London, where the other son of Mordred was cruelly put to death, by the same King Constantine before the Altar. alterum vero Londonijs in quorundam Fratrum Caenobio absconditum, atque tandem iuxta altare inventum, crudeli more affecit. Th●se Sanctuaries and privileges of these Churches and sacrifing Altars thus violated were of those Immunities before remembered, which King Lucius endowed such sacred places with. There was also an other Monastery at Anisbury where both Aurelius Ambrose prope Caenobium Ambrij, and by him Uther Pendragon was buried by the Bishops and Abbots of the Province: so, many Abbeys then. Conuenerant Pontifices & Abbates, atque totus Clerus eiusdem Provinciae, & tanti Regis funus procuraverunt. This Monastery was builded there long before, and then had 300. Monks in it, as diverse ancient Historians do warrant us. Besides these, we read also in the old Annals of Abington near Oxford of the great Antiquity thereof, that Constantine the great was brought up in, or by that house, that it had in those primative times of Christianity hear, about 600. Monks, belonging unto it, whereof above 500 lived upon their labour in the woods, and Deserts adjoining, and came to the Monastery upon festival evens, and days, and 60. others which ever continued in the Monastery in serving God. De Antiquitate illius caenobij & celebritate illius ante Anglorum Aduentum, multa refert, & quod Monachi supra quingentos illi fuerant▪ asscripti, qui per siluas & loca deserta, quae in vicinia fuere, manuum labore victitabant, ad caenobium singulis Sabbatis & Dominicis convenientes, praeter sexaginta, qui assiduè in ipso caenobio versanbantur, & quoth Constantinus ille Magnus Abingdoniae educatus fuerat. Wherefore seeing we find little S. Asaphus in Manuscr. Vita S. Kentegerni. Capgr. Catal. in eod. Godw. Cat. in S. Asaph. 1. founding, but rather desolation of such holy Monuments between the death of King Lucius, and the Young of great Constantine, when this Monastery by the ancient Records thereof was in such renown, I must needs assign the first beginning of it to King Lucius days. And when we find in good Authors such great numbers of Monks belonging to one only Monastary of Elgue in Wales where S. Kentegern lived in S. David's time, that they then amonted to almost 1000 and this so evident that our Protestants themselves confess it, we must needs give a very ancient being to that order there, or not fare of. A Protestant Bishop thus relateth it: Kentegernus' Godwin supr. Bishop of Glascow in Scotland being driven out of his own Country, found means to erect a Monastery for himself and his company between the Rivers of Elwyd, and Elwy, where in process of time, having builded a Church and some other edifices fit for his entertainment: there flocked unto him such multitudes of people, as the number of his Monks amonted unto no less than 960. whereof it is said, he appointed 300. that were unlearned to tilladge, and husbandry abroad, other 300. he employed in sundry Kinds of labous, within the Monastery at home, and the rest being divided into companies attended the service of God in the Church in such sort, as day and night perpetually service was there continued, some while by some, and otherwhile by others according to an order by him established and set down. An other Io. Bal. l. de Scri. cent. 1. in Kentegerno. Bed. Hist. Eccles. l. 2. c. 2. Galfr. l. 11. c. 12. Godw. Convers. of Brit. Bal. l. de Script. cent. 1. in Dionotho. Galfr. Mon. Hist. Brit. l. 11. c. 13. Protestant Bishop saith, the number of these learned Monks in the Monastery were 365: in Elguensi Collegio trecentos & sexaginta quinque literatos viros semper ad id paratos habebat. All both Catholics and Protestants agree, that notwithstanding the great Persecution of the Pagan Saxons, there were in one Monastery of Bangor above 2000 Monks, when S. Augustine came hither, and as the British History with others reporteth, there were then in those parts an innumerable company of Monks and Eremites. Innumerabiles Monachi & Eremitae. Therefore we may rather wonder to our own shame, and confusion of the Enemies of Monastical life, that among so many Persecutions and troubles as fallen among the Britan's, from the Reign of King Lucius to those days, the number of Religeous men should in that space grow to so great a reckoning, then make the least doubt that diverse Monasteries were founded hear by that our first holy Christian King: which an old Historia Gallica antiq. Manuscr. c. 28. French Manuscript History plainly affirmeth, when it witnesseth, that the Monasteries of Britain were destroyed in the Persecution of Dioclesian, as other Churches were. 6. The like I affirm of Nunneries and Monasteries of Religeous women, aswell as of men: which we may find in the first coming of the Pagan Saxons hither, of which a Protestant Historian from Antiquity thus writeth: all the Churches in Kent were polluted with blood. The Nuns with other Stowe Hist. Brit. and Saxons in Vortiger. Religeous parsons, were by force put from their houses, and goods. And this was not peculiar only in this Country, but general in all Britain, sacred Nuns being in all parts thereof, as for brevity, for the Archbishop-See of London, these in in Kent: for York we read that in the City itself when the Pagan Saxons had destroyed the Churches, and Religeous houses, there both of men and women, King Arthur did repair them, and placed diverse Conuents both of men and women in the repaired Monasteries. Ecclesias usque ad solum destructas Galfr. Mon. Hist. Brit. l. 9 c. 8. renovat: atque Religiosis caetibus virorum ac mulierum exornat. And for Caerlegion, the same and other Authors tell us, there was anciently a Nunnery in the very City, Templum Deo sacratarum Virginum: And a Queen Lib. 9 c. 13. Mat. Westm. an. gratiae 541. Io. Goscelin. Hist. Manuscript. Matth. Parker Antiq. Brit. pag. 8. of Britain there received the habit of Religion among the Nun nes. Inter Moniales habitum Religionis suscepit. As both ancient Catholic Historians and new Protestant writers do witness, among which be John Gosceline in his Manuscript History, and Matthew Parker the first Protestant Archbishop of Canterbury, both which also for Protestants expressly acknowledge that there were Religeous parsons and Monasteries hear in Britainte in all Ages from the very first Conversion. The first saith, presbyterorum, Monachorum, Abbatum, Praesulum, Episcoporum sedium nomina permulta quovis saeculo extiterunt, ab eo tempore quo primo sit orta: from the first beginning of Christianity in Britain there were in cuery Age very many names of the Seats of Priests, Monks, Abbots, Prelates, Bishops. And proveth from Antiquity, that within the first 400. years of Christ, there were 11000. vowed virgins in Britain at one time: puellae verè virgins & Deo consecratae. The Protestant Arcbishop saith. Tot tantaque presbyterorum, Monachorum, Episcoporum, Ecclesiarum, Caenobiorum, sediumque vetusta nomina quae quovis saeculo extiterunt. Very many old names of Priests, Monks, Bishops, Churches, Monasteries, and Sees have been in every Age. Of such Religeous and Regular parsons and places, especially at Glastenbury now renewed, or revived, I shall more and in particular hereafter entreat. THE XXII. CHAPTER HOW AFTER THESE ROMAN LEGATES had fully settled the affairs, and estate of our Church hear, they went again to Rome to procure the Pope there to ratify and confirm what they had done, which he did, and they returned hither again with that his Confirmation, and many other Preachers than sent hither from Rome. 1. WHEN these holy labours thus happily proceeded in, & all things required to the foundation, and building the house of God, in Britain, taken so good effect, Archbishops, and Bishops, with their Sees, consecrated, and assigned, Churches builded, and endowed, Schools, and Universities erected, and confirmed, Monasteries and Nunneries founded and finished, and all these holy proceed prescribed, taught, directed and hear settled by these Roman Legates, and Legatine power, and most willingly and Religiously received and embraced by our first Christian King and Saint, and holy Christian Britan's his Subjects, our late Novelists, Enemies and Persecutors of this our old Christian, Catholic, Apostolic, Apostles, Roman, and first holy Christian Kings Religion, would have thought and taught, if they had then lived, that the Pope's Authority by his Legates, at our King's suit and desire had taught, allowed, commanded and confirmed too much, and would have been fare from seeking, sueing for, and requesting any further actual and express confirmation, or ratification of the Pope himself; But those our holy Apostles and so glorious and renowned King were of a quite contrary mind to such men, for our King who had sent such humble petitions to Pope Eleutherius by his Ambassadors & Embassadges before, to be instructed in the faith, his kingdom, Country, Nobles, all his people & beloved Subjects to be converted to Christ, to be directed by him in his civil Laws, had received an hallowed Crown, and warrant and Limits of his kingdom from him, was as careful and solicitous to have all things now effected, to be approved and confirmed by the same highest spiritual Papal Power, and Authority, which as he well knew by the Testimonies of diverse Pope's holy Saints, and Martyrs before, as our Protestants have acknowledged, was instituted and ordained by Christ himself, as a Rule and direction to all other members of his Catholic Church. And therefore when it could otherwise be no policy or pleasure to our holy King to spare from hence so long a time the Legates he had so much desired, no ease to them now old, and wearied in Labours, to travail to Rome, and return hither again, nor expedient for a new converted kingdom to want the Apostles and converters thereof so soon, before it was perfectly settled in the Religion it had received by them, but very dangerous to them all, in respect of the Roman state, so jeleous and violent an enemy to diverse things, now thus to be confirmed, against their challendg and claim at that time, for the kingdom either to have incited or allowed, that journey and confirmation, or the Legates to have undertaken it, with so much trouble, hazard, and peril, had it been either a needless, or mere voluntary, and no necessary business, was in so many and worthy parsons the greatest madness could the devised. 2. And yet our Antiquities assuer us, our Ecclesiastical state and affairs were thus confirmed, and all things accounted as uncertain, until such confirmation was procured and obtained. The old British History, Virunnius, Matthew of Westminster with many others both Manuscripts, and printed Antiquaries Galfr. Monum. Hist. Reg. Brit. l. 4. c. 20. vlt. Pont. Vir. l. 4. in fine. Matth. Westm. an. gratiae 186. Masnuscr. Hist. antiq. in Luci. tell us: Beati Antistites Faganus & Derwianus Romam reversi; quae fecerant, impetraverunt à Papa beatissimo confirmari: The blessed Bishops Faganus and Derwianus returning again to Rome obtained to have the things which they had done to be confirmed, by the most blessed Pope. Where we see that the Pope by petition and proof made unto him of the orderly, and Religeous proceed of his Legates in Britain confirmed what they had done hear. What that was in founding the Church of Christ in this kingdom, I have mentioned before; all which was now confirmed by the Pope himself. And if a general confirmation will not confirm and conform us in this truth, let us resort for the most questionable things to those particulars, which chief Protestants with others have delivered and warranted before out of our generally binding, and received ancient Laws, and Pope Eleutherius own writings in which we often find Lucius to be adjudged King of Britain, and the kingdom of Britain to be his kingdom. And yet many Historians, Italians, Epist. Pape Eleutherij supr. & leg. S. Edwardi apud Plur. Authores. Baron. Tom. 2. Annal. in Eleut. Hect. Boet. Scot Hist. l. 5. f. 83. Godwin Convers. of Brit. p. 22. Scots, English, Catholics and Protestants have doubted thereof. Baronius would have him, if any at all, but a petty King. Hector Boethius alloweth him but a King by courtesy: Lucius Britonibus Caesaris benevolentia & authoritate imperitabat. A Protestant Bishop thus disputeth it: It is made a doubt, and not without good cause, whether ever there could be any such King, as Lucius or no. In this very season that is appointed by our writers to the Reign of Lucius, the Romans possessed Britain quietly, as may appear by all the Roman writers, to wit, during the times of M. Antoninus and Commodus: and long after this Britain was wholly subdued unto the Romans, and brought under the form of a Province, to wit in the time of Domitian, as W. Malmesbury hath delivered, and amongst later writers two men of great judgement, Baronius and Master Camden: which is partly confirmed by Tacitus, delivering that a great part of it was reduced into the form of a Province, as a foresaid, in the time of Claudius. These things being so, how should a King have any Government hear? Thus this Protestant Bishop and Antiquary. What force is in his allegations I have sufficiently said for the honour of this kingdom in other places. But in this case and question, if we allow him all for truth: both he and we thereby are necessitated to allow so much the greater prerogative and power to Pope Eleutherius, the Pope of Rome to have Authority in cases doubtful, or where a kingdom or true Heir is by violence oppressed to declare a true lawful and undoubted King, as this Pope in this Act did by our King Lucius and this kingdom, which with all others this Protestant Bishop himself acknowledgeth: per consilium Regni vestri sume legem: & per illam Dei patientiâ vestrum Reges Britanniae Regnum: Vicarius Dei Epist. Eleutherij apud Godw. sup. p. 30. 31. Matth. Parker Antiq. Brit. p. 5. Fox to. 1. Act. Guliel. Lamb. in Legib. S. Edwardi. Stow Hist. in Eleuth. Leges S. Edwardi cap. 17. apud Gul. Lamb. l. de Legib. Priscis f. 130. estis in Regno. Gentes Regni Britanniae, & populi vestri sunt. Where notwithstanding any claim or Title the Romans at that time did, or could make to Britain, or any part thereof, King Lucius is by Pope Eleutherius openly pronounced, and declared to be King of Britain, and all the people and Nations of Britain to be his people, and subjects. And for further confirmation and proof hereof he did expressly declare, as our public Laws still witness, that all this kingdom or I'll of Britain was his kingdom, as also all the Lands unto Norway, and Denmark belonged to the Crown of this his kingdom. Vniversa terra & tota, & Insulae omnes usque Norwegiam & usque Daciam petinent ad coronam regni eius. And to secure King Lucius herein, he sent him, as King of the Britan's, an hallowed Crown, to wear as King of all these remembered Dominions. Tales metas & fines constituit & imposuit coronae regni Dominus Eleutherius Papa sententia sua, qui destinavit coronam benedictam Britanniae & Christianitatem Deo inspirante Lucio Regi Britonum. How this holy Pope did give direction, and instruction to this King, about his Laws I have said before, as also of the former more at large. So likewise of the settling three Archbishops in the three named places, with Bishops under them, which was long before S. Eleutherius time, decreed by other Popes, and from the Apostles, and so needed little confirmation, being by Apostolic Order long before instituted. 3. Yet this being a chief and principal thing, in settling our Church affairs, by the holy Legates, it was by the same evidence as carefully and principally confirmed by this holy Pope, and so was observed throughout this kingdom, upon this Institution and Confirmation many hundreds of years by all Antiquities. The exception which some may make by finding Britain divided into five Provinces, I have fully answered before, and our chief Protestants namely Doctor George Abbot's Archbishop of Canterbury, and such others as directed and assisted Master Francis Mason in the Book entitled, Crosses and Christian Images then certain tokens of Christians. Of the Consecration of the Bishops of the Church of England, & he their Scribe will thus secondemee therein: The Romans before this time of King Lucius his receiving the faith, had divided Britain into three Provinces, one of them was called Maxima Caesariensis, the Metropolis whereof was York. An other Britannia prima, the Metropolis whereof was London: the third Britannia secunda, the Metropolis whereof was Caerlegion. And proving beside so many Authorities before cited, by Asserius Menevensis, Schoolmester to King Alfred, Ptolomaeus Lucensis, William Read, & John Leland, that the Archbishops of this Island were only seated in those three Metropolitan Cities, London, York, & Caerlogion, according to that division of Provinces hear; & to clear the objection thus they had further in this business: Although Britain was after the Nicen Council divided into five Provinces, Valentia and Flavia Caesariensis being added to the former, yet there were no new Archbishops erected. The reason whereof was, because those two new Provinces were taken out of the former: and consequently could not have bishoprics without the diminishing of the Authority of the former, in whose jurisdiction originally they were, which was not sufferable, because it was against the Canon of the Nicen Council, decreeing that in Antioch, and in other Provinces, the dignity, prerogatives, and Authorities of Churches should be mainetained, Hitherto these Protestant writers. 4. And to leave it without question, that this placing both of Archbishops, and Bishops also, at this time in Britain, was both warranted and confirmed by this highest spiritual Papal Power and Prerogative in Pope Eleutherius, among so many hundreds of Archbishops, and Bishops as have been in Britain, as it conprehendeth England, Wales, and Scotland, no History mentioneth, no Antiquary can prove, that from this time of King Lucius, until the Revolt of King Henry 8. from the Church of Rome, any one Archbishoprik or Bishoprik was either founded, translated, united, diminished, or any wise changed, but it was either first done, or afterward confirmed or made frustrate by this great Apostolic and Papal Power of the Roman See. I need not the Assistance of Catholic Antiquities herein, our Protestant Bishops and Antiquaries which have written of this subject, of Bishops and their Sees, Gul. Malmesb. l. de Ant. Caenob. Glaston. do leave and clear it for an evident truth. And because such an including proposition without confession in particular would cost my Readers some labour to examine it, let them take for pregnant witnesses hereof the two great Flatterers of King Henry 8, Matthew Parker the first Protestant Archbishop of Canterbury, a man of all Religions with that King, his son King Edward The Pope's Legates con inve diverse at Glastenbury, & renew and settle religious men there, in place of the first of S. joseph his company. and Queen Elizabeth, and Polidor Virgil a time Pleaser, and Servant thereof. The first, speaking of King Henry 8. his Laws against the Pope's Authority, and the time of the Saxons, saith, that by them then made, the Pope's Power which had ever until then continued in England, and was thought unsuperable was overthrown: his legibus potentia Papalis quae nongentis amplius annis in Anglia duravit, & insuperabilis visa est, concidit. The other writeth, than a living witness, that the supremacy, taken from the Pope and given to the King, was a thing never heard of in any time before. Habetur Concilium Londini, in quo Ecclesia Anglicana formam potestatis nullis ante temporibus visum induit: Henricus enim Rex Caput ipsius Ecclesiae constituitur. By which also, as in a glass, by a truly representing species, we may behold, that it neither was, nor could be any other than the Pope of Rome, only claiming and exercising such spiritual Power hear in those times, which did or could give a full and final confirmation to those Universities, or Schools, and Religeous houses of Britain, with the Rule and Order they followed and professed in these days. 5. Yet we are not altogether destitute of Instances in particular of such Honorius Papa 1. in Bulla Vniversitati Canta-Cantabr. concess. ann. 624. 20. die Februarij apud Io. Caium l. 1. de antiq. Cantabr. Academic. p. 75. 76 77. confirmation. For Schools or Universities, the Antiquaries of Cambridge produce the ancient Bull of Pope Honorius the first, 1000 years since confirming that University, and privileges thereof, and in the same affirming, that his Predecessors, Pope Eleutherius, in whose time we are, Fabianus, Leo, Simplicius, Foelix, and Bonifacius gave the like confirmation and exemption unto it: Praedecessorum nostrorum Romanae Ecclesiae Pontificum Eleutherij, Fabiani, Leonis, Simplicij, Faelicis, & Bonifacij vestigijs debitè inhaerentes, authoritate omnipotentis Dei districtiùs inhibemus sub paena excommunicationis, ne quis Archiepiscopus aut eorum officiales etc. Where it is said, that these Popes gave these privileges against all parsons, by the Authority of God. For the School of Glamorgan we have the like testimony, that the Pope gave the chief charge thereof to S. Iltutus renowned both for his learning and piety, as also his most worthy Scholars and their great number, in which were both Gauls and Britan's, in whom S. Samson, S. Paulinus, S. David, S. Gildas. Magistralis Charta Merchiamni Regis. l. Sanct. Wall. Caius sup. p. 147. Capgr. Catal. in S. Il●u●o Abbate & Confessore. Io. Bal. l. de Script. Britan. cent. 1. in Elchuto Morgan. Manuscr. Antiq. Mona sterij S. Aug. Cantuariae. tibi cura concessa est à Pontisice, as King Merchiannus testifieth in his Charter of privilege unto him, and that his School or University. For our Monasteries and Religeous houses then, that they were confirmed and privileged by this holy Pope, I shall more fully show, when I come to these Legates return, and visiting Glastenbury, bringing with them a confirmation, Immunities, and Indulgences from S. Eleutherius, to that most ancient and Religious Monastery, with an approbation of the holy Rule, and Order which there and in all Britain after many hundreds of years was kept and followed. In the mean time he that will but behold (if he may) the old Manuscript of S. Augustins' in Canterbury, shall there see above 100 particular Bulls of Pope's confirming the liberties and Immunities of that house. He may read in the first Protestantically made Archbishop there, that as I have proved, and shall prove of our Britan's, how all their Archbishops had their ordination Power and Authority from the Popes of Rome, so among the Saxons Matth. Parker. Antiq. Brit. until he first broke that Rule & right, all their Archbishops then, were there invested and settled by the Pope's Authority, and swore obedience unto him, this Protestant new Archbishop setting down their Oath, at large. THE XXIII. CHAPTER. OF THE ARCHBISHOPS OF LONDON, York and Caerlegion in this time in particular: and many other inferior Bishops, and the Roman Church Discipline hear also settled by Papal Authority. 1. Thus was the state of Christian Catholic affairs in Britain in all matters, Callings & Degrees ratified and confirmed by this holy Pope, even as our Protestants themselves do gloss our Histories, fides Christi in Britannia confirmatur, and this business Prot. Annotati: in Matth. West. an. 186. performed with such diligence, and expedition, that the Monk of Westminster, accounted one of our most exact Calculators of times, doth recount the journey of the holy Legates from Britain to Rome, their obtaining the Confirmation, receiving further direction, procuring many other holy workmen to assist them, in founding and framing the Church of Christ in this kingdom, the whole time of their stay at Rome, Matth. Westm. An. gratiae. 186. returning hither again, with a great number of divine labourers, and effecting diverse things hear after their return, all to have been happily performed within the space of one year, such was the fatherly care and solicitude of that holy Pope and his sacred Legates our spiritual Parents towards their children the converted Britan's, as S. Paul's was in like case, whom in Christ jesus they had begotten: Anno gratiae 186. Beati Antistites Faganus & Dirwianus Romam reversi; quae fecerant, impetraverunt à Papa beatissimo confirmari. Quibus peractis redierunt in Britanniam praefati Doctores, cum alijs quamplurimis, quorum doctrina gens Britonum, in fide Christi, in brevi fundata refulsit. Istorum autem nomina & actus in libro reperiuntur, quem Gildas Historicus de victoria Aurelij Ambrosij conscripsit. In the year of grace 186. the blessed Bishops Faganus, and Derwianus returning to Rome did obtain of the most blessed Pope to have all things which they had done, confirmed. Which things being finished the foresaid Doctors with very many others came again into Britain, by whose doctrine the Nation of the Britan's being founded in a short space, became renowned. The names and Acts of these men are found in the Book, which Gildas the Historian did write of the vistory of Aurelius Ambrose. All this is set down as acted in that one year by Matthew of Westminster. 2. The like Relation is made hereof in the British History, Ponticus Virunnius, diverse Manuscript Histories, and others, all agreeing in these things Galfr. Monum. Hist. ● 4. cap. 20. Ponticas Virun. Hist. l. 4. done together, although they do not so punctually proceed by the years, as the other doth. The greatest difference is this, that whereas the Historian of Westminster saith, the faith of the Britan's was thus made renowned, refulsit: the others say, corroborata fuit: it was corroborated or confirmed by receiving this Confirmation from the Pope, by his Legates & so many their assistants giving testimony thereof. Which breedeth no variance in the matter, but more plainly declareth the means by which the kingdom of Britain was thus renowned for Christian Religion, being the first kingdom in the world that had then publicly professed the faith of Christ, publicly by petitions sought it, and as publicly required and obtained Confirmation of the same, and their proceed therein from the high Vicar of Christ, yet not freed from Persecution. What a comfort this was to our King, and Britain, to receive such a Confirmation from the See of Rome, by so Noble and renowned means, such holy learned and Noble Legates, with such solemnity, quampluribus alijs comitati; at such a time when the sword of Persecution was still unsheathed, and dropping with holy blood of Mattyrs, the very circumstances Io. Bal. l. de Scri. cent. 1. in Gilda Albani. Magdeb. cent. 2. c. 2. Col. 8. Fox. Act. and Mon. l. 2. p. 106. james lib. de Manuscr. in Bibliot. public. & Colleg. S. Benedict. Abbot Fecknan orat. in Parlam. 2. Elizabeth. themselves and refulgent glory, refulcit, it won to this Nation, in all the world, will give us some light thereof. But much more would the splendour of it appear, if the Monuments wherein the names and Acts of so many worthy men, penned by such a Secretary as S. Gildas was, might come to view. Many Protestant's would make the world believe, they have both seen and have that most ancient and desired Monument in their custodies. If it be not so, they are to blame to write it: if so, both blame and shame to conceal it. I can now say no more, than Abbot Feckman did publicly deliver in solemn Oration in the first Parliament of Q. Elizabeth, when Catholic Religion was condemned, in these terms of that matter: Pope Eleutherius sent into this Realm Damianus and Fugatius, and they as Ambassadors sent from the See Apostolic of Rome, did bring into this Realm so many years past, the very same Religion whereof we are now in possession, and that in the Latin tongue, as the ancient Historiographer diws Gildas witnesseth in the Prologue and beginning of his Book of the Britain Histories. These be his words, which a man of his worth should not, and would not have uttered in such a time and place, if the Book and such things therein had not been then extant to have justified his so absolute, confident and so concerning speech in that Assembly, which by their proceed overthrew Catholic Religion in that Parliament, and was not unwilling to contradict any thing they could which crossed with their Intention. 3. I have made as diligent enquiry as I could, and these times would permit me, to be informed whether any such work of Gildas is to be seen, and cannot find that any true or pretended History of his, or any other doth now mention the Names and Acts of any such men. Therefore I must rest contented, and otherwise take, and give the best light I can in these matters. First we are assured before, that at this time of these Legates Return, or thereabouts▪ King Lucius was confirmed, and declared King of all Britain, and the Lands adjacent, and an hallowed Crown was brought unto him from Pope Eleutherius, most probably by them, the most honourable parsons mentioned as Ambassadors between those two renowned Potentats, Pope and King, in the affairs which passed between them, and by this means our holy King Lucius was in conscience abled, and secured to give, or confirm any gift, grant, or donation▪ he formely had bestowed, or afterward was to confer, or confirm for the good of Christ's Church in Britain, or effect and do whatsoever, belonging to state and office of a Christian King. They brought with them also a Confirmation, of the three Metropolitan or archiepiscopal Sees before remembered, as also such Papal Approbation of the consecrated Our first Archbishop or Archbishops of London with their See. Archbishops, as had been before their going again to Rome, or now were here to be settled, and confirmed in those Sees, with all such Rites, and Ceremonies, as belonged to that highest calling in the Church of Britain. By virtue and power whereof they placed and confirmed in the See of London S. Thean, one Protestant writer calleth him Thomas, he builded the jocelinus l. de Episc. Brit. Goscelin. Hist. Eccl. c. de Episcopis Londin. Harris M. S. Hist. to. 2. Will. Harris. descrip. of Britain Stowe Histor. in King Lucius. holinsh. hist. of Engl. l. 4. c. 19 Godwin Catal. of Bish. London. 1. Godwin Catal. supr. in York 1. Catal. Episcop. Hierosol. Nicephor. Continuator Flor. Wigor. Eusebius Hist. Eccl. Harris Hist. l. 2. Will. Harrison descript. of Brit. c. 9 Church dedicated to S. Peter in Cornhill in London, by the aid of Cyran chief Butler to King Lucius, this some what draweth me to their opinion before remembered, which rather make his Cathedral See at Westminster, at the least until the other was builded: and I have sufficiently insinuated before from Antiquities, that all the Metropolitan Churches were either changed from Archflamen Temples, or newly builded, at the charges of our King, and no subject named. Concerning York a Protestant Bishop writeth: The first Archbishop that ever York had, our Histories say, was one named Samson, appointed by the foresaid King Lucius. The verity whereof I cannot but suspect in regard of the name. For I find not that the names of the old Hebrews, or Christian Saints were yet in use. Which reason of his, is not true, for even in Jerusalem itself, where S. james was made first Bishop, he had his next Successors Simeon, justus, Zachaeus, Tobias, Benjamin, joannes, Mathias. And in Britain itself I have proved before, that we had S. Aristobulus, and S. Timotheus, and as some writ, one Aaron, in this time which came with the holy Legates hither, and soon after S. Aaron our holy Martyr under Dioclesian. S. Stephen was shortly after Archbishop of London, and by some the first of all was named Thomas. And as untrue it is, that either our Histories do say, there were only four Archbishops of York, in the Britan's time, Samson, Taurinus Bishop of Eureux, Pyrannus and Tadiacus, or that Samson was the first Archbishop there; for the first of the number, many reckon diverse others, and more, and this Samson could not possible be the first, by his own account, The first Archbishops and Bishops of York. placing Taurinus there in the time of Constantius Chlorus, 200. years before S. Samson was Bishop there. And by the account of the British History and others S. Samson which fled hence into little Britain, was the seventh Archbishop of York: Pastor Eboracensis septimus in Armorico regno frequentabitur. So readeth Matthew of Westminster and diverse others. Matth. Westm. An. 490. Sigeb. Gemblacen. Chronico. 445. Galfr. Monum. Hist. l. 7. c. 3. Mat. Westm. an. 464. Radulph. Niger. apud Harris Manuscr. Hist. l. 2. c. 20. Will. Harrid●scr. of Britain cap. 9 Wherefore I must rather hearken to Radulphus Niger, as M. Harris in his Manuscript History writeth, to himself, ad William Harrison a Protestant Antiquary, and others, who tell us that S. Theodosius was made the first Archbishop of York in this time of King Lucius: So they confidently affirm. And if this Protestant Bishop could prove that S. Taurinus Bishop of Eureux, was Archbishop of York in Canstantius Chlorus time, we shall find 10. Archbishop's there from this time, 7. to S. Samson, whom he nameth the first but was long after, and beside S. Taurinus, Pyrannus and Thadeoceus, but S. Taurinus of Eureux was not living above an hundred years before Constantius Chlorus time. 4. Master Harrys saith Eadnochus a Martyr was the third Archbishop there, and S. Teruanus, the fourth. The second, fift and sixth he nameth not. Trith. l. de Scri. in Sedul. Manus. Hist. Vit. S. Niniani. Capgr. in eod. Bal. l. de Script. cent. 1. in Niniano. Hector Boet. Hist. Scotor. l. 7. f. 119. & 133. Trithemius calleth Hildebertus, Master to Sedulius, an Archbishop: so do others. Among these we may number. Ninian, sent by the Pope into those parts, and exercising archiepiscopal Power both among the Britan's, Scots, and Picts, which none but the Archbishop of York could do, and the Country of Pictland never was an archiepiscopal Province. So I say of S. Teruanus whom as our Scottish Historians writ, S. Palladius the Pope's Legate made Archbishop, neither Pictland, nor Scotland many hundred years after having any Archbishop, but the Archbishop of York. And likely it is, this is the same S. Teruanus whom Master Harris only numbereth among the Archbishops of York, not yielding his reason or any Author. If there was any Taurinus or Samson besides him, that was the seventh and went into Armoca, they may be added to this number, but I dare nor take upon me to set them in order as they succeeded. How the Pope subjected all the Country now called Scotland to the jurisdiction of this See, I have said before, and now he confirmed the same, making that Metropolitan the spiritual Superior of that Country, in which then there were many Christians, and by the testimony of Tertullian and others before this time, that the Christian Religion was preached and planted there, from Rome, whether the temporal power of the Romans could not come, did truly confirm that Tertullian. Apol. S. Le●. Serm. 1. de Natali Apost. Petri & Pauli. saying of S. Leo speaking to Rome: per sacram beati Petri sedem caput orbis effecta, latiùs praesideres Religione divina, quam Dominatione terrena: Thou being made the head of the world by the See of S. Peter, rulest further by Divine Religion, then terreane Dominion. These straits we have passed, in seeking to find Archbishops of Caerlegion. the first Archbishops of London, and York in King Lucius time, and now coming to Caerlegion, we fall upon greater difficulties in this travail. A Protestant Bishop and Antiquary would make this way unpassable when he saith: we must account S. Dubritius the first Bishop. Not that I deny any other to have sat Godwin Catal. of Bish. in Landaffe 1. and S. David's 1. there before him, but because he is the first whose name is remembered. And it is probable he had no Predecessors, because the memory of his Successors is so carefully preserved. But as this man's Authority is so week to be rested upon, that it hath often before deceived them which builded upon it, so his reason hear alleged is of as feeble strength. For the memory of the Successors have been so carelessly preserved by his own confession after, that he having cited two different Catalogues of their names only, above twenty in number concludeth in these terms against himself before: of these forenamed Bishops until Harpesfeild hist. in fine 7. saeculi. Io. Bal. l. de Scri. Brit. cent. 1. in Samuele Beulano. Io. Lelan. apud Pits. l. de Vir. Illustr. in Elbodo. Harris Hist. Ecc. Manuscr. lib. 2. c. 20. Samson, there remaineth little or no memorial, but their names only. And in the names themselves there is difference in those Memorials of them. And both of them omit their most renowned Archbishop Elbodus, who joined with S. Augustine, and his company, and wrote against his own Britan's, and Scots for their untrue observation of Easter. Some think he was created Archbishop by Augustine, M. Harris inclineth to be of opinion, that S. Fugatianus one of Pope Eleutherius his Legates was the first Archbishop of Caerlegion, and S. Damianus the other Archbishop of London, yet with the common opinion he had placed S. Thean there before both, which may stand with truth in due construction, if S. Damianus resigned it to S. Thean, who as he saith, was Archbishop there 18. years. And seeing we find no final departure of these two holy Legates from hence, but rather a continual abode hear after their return from Rome, as though they were wholly designed for the spiritual good of this kingdom, if we join hearewith what eminent men and Bishops they were, we may not deny them any chief place of honour hear, according to their worth and deservings hear. 5. The old writer of Saint Gudwalus life, Surius, Haraeus, and others say Anonym. in Vita S. Gudwali. Surius & Haraeus in eod. 6. junij. he was Archiepiscopus Britannus an Archbishop of Britain, & by his life, and abode, of no other place but our old Caerlegion. And if we should follow their opinions which hold, that Caerlegion was Augusta, where our renowned Archbishop S. Augulus (of whom I have spoken before) was Martyred, we must also make him Archbishop there. And the old British History with diverse others testifieth, that Tremonus was Arcbishop there, Tremonus urbis Legionum Archiepiscopus, long before S. Dubricius. And it was foretold Galfr. Monum. Hist. Briton. l. 8. c. 10. before S. Dubricius probably was borne, or Tremonus was Archbishop of Caerlegion, that this Archbishops See should be translated from thence to S. David's, and there the Archbishops Palls of Caerlegion should be worn. Menevia Matth. Westm. an. gratiae 464. Galfr. Monum. l. 7. c. 9 pallio urbis Legionum induetur. Which was after verified in the time of S. David, as also the Prophecy of the Translation of London to Canterbury by S. Augustine, and the seventh Archbishop of York going into Armorica performed in S. Samson, all foretold at one time together long before. Therefore as in London, and York, there were Archbishops, so in this City Caerlegion, Girald. Cambr. Catal. Archiep. Men. Antiquit. Meneven. in ●atal. Godwin Catal. in S. David's and Landaff. Capgr. in S. Dubrit. & S. David. also there were such and wearing the Pall archiepiscopal, iustifiing the undeniable changed and performance of that prediction. After this time all Histories agree of S. Dubritius, S. David, Eliud, Theeliaus Kinocus immediately succeeding each other, and Elbodus in S. Augustins' time. Of these three new archiepiscopal Churches, a late Protestant Antiquary upon diligent search, as he would have his Readers inform themselves, thus writeth more absolutely then others: in which three Cities of London, York, and Caerlegion, upon uske, there had been beforetime three Archflamins erected unto Apollo, Mars, and Minerva, but now razed to the ground, and three other Churches builded in their steeds by Lucius, to the intent that the Countries round about might have indifferent access unto those places, and therewithal understand for certainty, whether to resort for resolution. 6. Neither are we utterly left destitute of the names of the holy Bishops then placed, in the inferior Sees; for we have sufficient Testimony, of Thomas Many Bishops of other Sees not archiepiscopal. Rudburne, a Monk of Winchester, Moratus an old British writer and others, that Denotus was then made Bishop of Winchester. And all the possessions of Tho. Rudburne Chron. Maiore. Morat. l. 1. c. 9 Nichol. Harpesfeld. hist. Eccles. p. 6. cap. 3. the Pagan Flamen there, were conferred upon him, & his Clergy, which were so ample, that even about that City, all the Lands within 12. miles of it, on all sides were belonging unto it, containing in number 32. Villadges. Besides him we had diverse others, as S. Damianus, one of the holy Legates, S. Eluanus our Countryman of Britain sent Bishop hither by Pope Eleutherius, Medwinus a Briton, S. Aaron sent also with the Legates, and Eusebius sent hither to S. Timothy, all now probably Bishops, besides diverse of the old Archflamen, Flamens, and other learned Druids long since converted, for virtue and Radulph. Niger. Harrison descr. of Brit. c. 9 Harris Hist. l. 2. c. 20. learning and number sufficient to supply those Episcopal Sees, and dignities. Besides among the so many, quamplurimis, which came hither with S. Damianus and Fugatianus the second time, no man can question, but diverse of them were not only renowned, and men in all respects worthy of Episcopal order, and dignity, but de facto were there so promoted, and supplied some of those vacancyes. The rest for the most part for want of the British languadge to preach to the people hear, not so fit to be Pastors in Churches, were placed in Monasteryes, and inferior Orders, Deacons, Subdeacons', Acoluthists, Exorzists and the rest, then generally used in the Church of Christ, especially at Rome by whose example the frame of our British Church was framed by the Pope's direction, his Legates execution, and his own after Papal Confirmation. 7. And so Britain neither had then, nor could have any other Religion, Britain receiveth Church discipline from Rome at this time. or Church Discipline, Laws, and order, but as the Church of Rome then practised. Which some of our Protestants have remembered, and confirm it, both with King Lucius request and suit, and Pope Eleutherius grant, and allowance. One of them expresseth it in these Terms: The faith of Christ being Will. Harrison description of Brit. c. 9 thus planted in this Island in the 177. after Christ, and Faganus & Dinaw with the rest sent over from Rome 178. it came to pass in the third year of the Gospel received, that Lucius did send again to Eleutherius, requiring that he might have some brief Epitome of the order of Discipline then used in the Church. For he well considered that as it availeth little to plant a costly vyneiard, except it afterward be cherished, kept in good order, and such things as annoy, daily removed from the same: so after Baptism, and entrance into Religion, it profiteth little to bear the name of Christians, except we do walk in the spirit, and have such things as offend apparently, corrected by senere Discipline. For otherwise it will come to pass, that the weeds of vice, and vicious living, will so quickly abound in us, that they will in the end choke up the good seed sown in our minds, and either enforce us to return unto our former wickedness, with deeper security than before, or else to become mere Atheists, which is a great deal worse; for this cause therefore did Lucius send to Rome the second time, for a Copy of such politic orders as were then used there, in their Regiment of the Church. Thus fare this Protestant Antiquary; And then he bringeth the holy Pope S. Eleutherius, so to understand King Lucius petition to be both for the Ecclesiastical Laws of the Church of Rome, to Rule hear in spiritual affairs, and the Laws of the Emperors for temporal government, and saith, he findeth it so in sundry very ancient Copies, of Pope Eleutherius Answer to King Lucius, thus beginning by his Translation: you require of us the Roman ordinances, and thereto the Statutes of the Emperors to be sent over unto you, and which you desire to practise, & put in ure within your Realm and kingdom. Then seeing the Decrees of the Popes of Rome for Church Discipline, were generally general for the whole Church, as many of them cited before by Protestants allowance, do testify, and this our Britain was utterly ignorant in such things, but as it had received them from Rome; Our Apostles, Preachers, and Converters came from thence, and diverse of them still remained hear in chief spiritual cammande, and many other Christian Romen were mixed with our Britan's hair, and our Britain's absolutely and wholly directed by the Pope of Rome, and his Legates in such business, this considered, no man of judgement will apprehend how any other but the Roman Papal Church Discipline was then received or admitted it this kingdom. THE XXIV. CHAPTER. OF THE COMING OF THESE HOLY Legates to Glastenbury, their holy labours, deeds and long abode there, their renewing there the old Religeous Order of S. joseph of Aramathia, and his brethren, great privileges and Indulgences by them procured to that holy place, the glory, honour and renown thereof, in the whole Christian world. 1. I Have made mention before, of diverse Monasteries, and Religeous houses in Britain in this time; now to take some notice, in what honour and Reverence such holy places, the parson's resident in them, and the Monastical Religeous life which they there lived and professed, were, we cannot better come either to the certain knowledge, or not to be denied opinion thereof, then to take direction herein from these our Apostles, Founders, and Fathers in Christ, by that little memory which is left in our Histories, of the Religeous pains, and labour they took in finding, and founding them: the great zeal, and devotion they exercised there, the Immunities, Indulgences, and privileges they procured unto them from holy Popes, and Princes: what spiritual comfort and pleasure they had in themselves, and what example of piety they left to posterity by their heavenly Conversation in them, and what Pastoral care and Providence they had to make this perpetual, had not the Impiety of late times and parsons like wolves, as it was anciently prophesied, destroyed that, which the piety of our first Ancestors in Religion had so long and firmly founded. Has aedes sacras pietas construxit Auorum, Antiq. Monast. Croy●andiae. Quas Successores vastabunt more luporum. I will principally, and chiefly for all, exemplify in the holy house of Glastenbury, the first Mother of that contemplative holy profession, both in this and other Nations, from which we may draw a proportion to others, the sacred children thereof. How diligently these holy Legates sought to find out this Religeous place, I have some what insinuated before, for they had heard of the great Renown and Sanctity of S. joseph and his companions first in habiting there, and the Venerable Sanctity of the place, especially the miraculously sacred Church, there builded by heavenly admonition in honour of the most blessed Virgin Mary, Mother of God, for the memory of it was almost quite forgotten, the first Religeous men inhabitants there being all dead before this time, and the holy Church so desolate, that it began to be a Den of wild beasts to lodge in, which was before an habitation of Saints. Sancti memorati in eadem Eremo sic degentes affluentibus multis annorum curriculis carnis Antiq. Glast. tabulis fixae. Gul. Malmes. l. de Antiq. Caenob. clast. Io. Capgrau. in S. joseph & S. Patricio. erg astulo sunt educti, idemque locus caepit esse ferarum latibulum, qui priùs fuerat habitatio Sanctorum. This is the testimony and relation of the old Antiquities of Glastenbury, William of Malmesbury in his Manuscript History, of the Antiquity of that Monastery, Capgrave and others. 2. But it was the will of God, and the will of the blessed Virgin to have her sacred Oratory come to the knowledge of their faithful Servants: donec placuit beatae Virgini suum Oratorium redire ad memoriam fidelium. Which was in this manner, these holy Legates travailing throughout Britain, teaching, preaching, and baptising, and receiving from the British people Information, where about this sacred Habitacle was, as Moses they entered into this Desert to find it, and at the last finding the old Church builded by the hands of Christ's Disciples, and a Cross the sign of our Redemption, and other Christian figures or Images, they were assured thereby, that this was the place where those Disciples of Christ inhabited: Praedicando & baptizando, Britanniae partes peragrantes in Insulam. Aualloniae, more Moysis Legislatoris interiora Deserti penetrantes, sunt ingressi: Vbi antiquam Deo duce Britanniae repererunt Ecclesiam, manibus Discipulorum Christ constructam, & humanae saluti à Deo paratam. Figuram nostrae redemptionis, aliasque figuras manifestas repererunt, quibus cognoverunt, quod Christiani priùs locum inhabitaverant. This so diligent searching and seeking for this holy place, by S. Phaganus and Damianus, and their assured knowledge by the remembered Can. 6. signs and badges there left and remaining, that they had found it, seemeth by that which followeth in this Narration, to have been before their return to Rome to procure the confirmation of their proceed hear. After this they found the Antiquity of the coming of S. joseph and his Brethren thither, as also the Acts, and lives of them there, how religeously they lived, and how three Pagan Kings ministered necessaries by a certain portion of Land for their sustenation, the miraculous building and consecrating that holy place, as I have showed in the first Age: whereupon filled with unspeacable joy, they continued there long time, nine years in praising God: oratorio illo sic reperto, ineffabili sunt referti gaudio, ibidem in Dei laudibus moram protrahentes diuturnam, per novem videlicet annos. And in memory of the first twelve in the time of S. joseph, they did choose 12. of their own company, to dwell there, in that Island, King Lucius consenting thereto. Which remained there as Anchorites in diverse places, or Groaves (locis vel lucis) in the very same, wherein the first twelve had formerly dwelled. But they came together very often every day, crebrò convenerunt quotidiè, readeth William of Malmesbury, Matth. Parker in Antiq. Britan. Io. Goscelin. Eccles. Hist. de Episcop. Godwin. Catal. of Bishops that they might more devoutly perform their divine offices. And as the three Pagan Kings had long before granted the said Island with the Appertinances to the first 12. Disciples of Christ, so the said Phaganus and Deruianus did obtain of King Lucius to have it confirmed for ever to these their 12. companions, and others their Successors after them. And so they continued by Succession, yet always in the same number of 12. Locum ipsum prae caeteris dilexerunt. Qui etiam in memoriam primorum 12. ex suis socijs 12. elegerunt, & in praefata Insula Rege Lucio consentiente habitare fecerunt. Qui postea in diversis locis sicut Anachoritae manserunt ibidem, in eisdem videlicet locis in quibus primi duodecim primitùs habitaverant. In vetustam tamen Ecclesiam, ad divina obsequia Matth. Parker. supr. 68 in Thoma Cranmero p. 329. edit. ann. 1605. devotiùs complenda crebrò convenerunt. Et sicut tres Reges Pagani dictam Insulam cum adiacentijs suis, duodecim primis Christi Discipulis dudum concesserant, it a praedicti Phaganus & Deruianus istis duodecim socijs & alijs in posterum secuturis ab eodem Rege Lucio eandem confirmari impetrabant, sic autem multi alijs succedentes semper tamen in numero duodenario per multa annorum curricula in commemorata Insula permanserunt. Polid. Virgil. Angl. Hist. l. 27. in Henric. 8. p. 689. 3. Cap grave and his Authors say that these holy Legates caused lodgings to be builded there for these Religeous men: ex suis socijs duodecim elegerunt, & in Insula illa L●cio favente aed●ficia construere, & usque ad finem vitae perseverare fecerunt. And the words both of the before cited Antiquitre, and William of Malmesbury, that they inhabited, and dwelled there, inhabitare f●cerunt, permanserant, proveth as much, for every dwelling or habitation inferreth some house, Cell, or Lodging to dwell and inhabit in. Which is further confirmed out of the lame Antiquities, where it is proved that these Religeous men there placed by the Roman Legates, did build an other new Chapel, or Church of stone near the old Church, and dedicated it to Christ, and his Apostles S. Peter and S. Paul. Huic Ecclesiae sic repertae, aliud addider●nt sancti Neophitae opere lapideo oratorium, quod Christo sanctisque Apostolis Petro & Paulo dedicaverunt. And it is proved by the ancient gests, and Acts of these Apostolic men, S. Phaganus and Damianus, written in their time in a Volume, or Book, that by admonition, and direction from heaven they builded an other Chapel, or Oratory in honour of S. Michael the Archangel, that he might there have honour one earth of men, who at the command of God should bring men to eternal honours in heaven. In cuius fine voluminis invenimus Scripturam quae dicebat quod praedicti sancti, Phaganus & Deruianus per revelationem They build a new Oratory near, in honour of Saint Michael, to be there honoured, and protect such as honoured him. Domini nostri jesu Christi idem oratorium ibi aedificaverant in honorem sancti Michaelis Archangeli, quatenùs ibi ab hominibus haberet honorem, qui homines in perpetuos honores, iubente Deo est introducturus. Where we see the great reverence was used to that holy place, even in our first Christianity. Three Chapels there founded with sacrificing Altars in them for the celebration of Mass, as those Antiquities with others sufficiently mention, one of them dedicated to the blessed Virgin Mother of God; the second to S. Peter and S. Paul Apostles; the third in honour of S. Michael the Archangel, all which to have been confirmed by the holy Pope S. Eleutherius, it plainly proved by the great privileges he granted to these sacred places, and parsons upon the Information of his Legates hear, ten years of Indulgence to the Pilgrims which should with devotion visit the old Chapel of our Lady: Sancti Phaganus & Deruianus perquisierant Indulgences granted to the Church of Glastenbury by Pope Elentherius, so to S. Michael's Chapel. ab Eleutherio Papa qut eos miserat, deceni annos Indulgentiae. And to all Bishops that should to the honour of S. Michael the Archangel visit with devotion the place sacred to him, thirty years of Indulgence. Venerandi Phaganus & Deruianus moram ibi fecerant per novem annos, & quod ibi etiam perquisierant triginta annorum Indulgentiam omnibus Episcopis ipsum locum, ob honorem beati Michaelis pia voluntate visitantibus. This Religeous house was so renowned in, or soon after this time, that Pilgrims came to visit it from all parts, and so much honoured it, both in their life and death, that before the time of Melchinus, who others call Mevinus, who as Capgrave writeth, lived before Merlinus, qui fuit ante Merlinum, who lived in the year of Christ's Incarnation Capgrau. Cat. in S. joseph. Io. Bal. l. de Script. cent. 1. in Ambros. Merlino. 480. Thousands of Saints were buried there: Insula Aualonia avida funeris. Millia dormientium accepit: And so great a number and of so holy Saints were buried there in the holy Churchyard, Sanctum caemiterium, as it is styled in Antiquities, that even in our primative Church Age, as we find in the old Monuments of that reverend place, a Chapel was there founded to S. Michael, S. joseph, and the Saints in general, whose bodies were there interted. De Capella Sanctorum Michaelis & joseph & Sanctorum in caemiterio requiescentium, Thus the Title of that Relation in the old Manuscript of that Abbey. And then it followeth: Scientes Sancti Patres nostri dignitatem & sanctitatem Prayer to Saints, and for the dead there used. huius sancti caemiterij, quandam Capellam in eius me●io construxerunt, quam in honorem sancti Michaelis & Sanctorum inibi requie scentium dedicari fecerunt, sub cuius altare ossa mortuorum & sanctorum Reliquias licet incognitas magna multitudine Altars and h●ly Sacrifice of Mass there used and frequented. cumulaverunt, & missam de caemiteri● in ea quòtidiè celebrari constituerunt: Our holy Fathers knowing the dignity, and sanctity of this holy Church yard did build a Chapel in the middle thereof, which they caused to be dedicated to the honour of S. Michael, and the Saints which rested there, under the Altar whereof, they heaped the bones of the dead, and the Reliks' though unknown of the Saints in great multitude, and appointed that an especial Mass of the Churchyard should daily be celebrated in it. 4. And to testify to posterity the Religion and devotion that holy time had to their Saints, and sacred Reliks', there is a great long Chapter in the Manuscript Antiquities of Glastenbury, there styled and entitled: De Dignitate & Sanctitate vetustae Ecclesiae Beate Mariae Glastoniae, ac eiusdem sancti Caemiterij: of the dignity, and sanctity of the old Church of blessed Mary at Glastenbury, and the holy Churchyard of the same. Where it is thus among other notable things registered: In that Church, and Churchyard, and the Chapel in that Churchyard, are reserved the holy bodies of many Saints: The conpasse about that Church: The pavement, the Altars under, above and within, are so heaped with holy Reliks' thronged together, that in all that Churchyard 16. foot deep from the top, there is no place, that is without the bodies of Saints: In ea autem, & in caemiterio, & in eiusdem caemiterij capella multorum Sanctorum corporales seruantur exwiae adeo à beatorum reliquijs illius fani ambitus, adeo pavimentum lapide constratum, adeo altaria, sub, supra, & infra, Reliquijs confertissimis aggeruntur, nec in toto illo caemiterio à profunditate 16. pedum usque ad eius superficiem à Sanctorum cineribus habetur locus vacuus: Our holy Ancestors had that place in so great reverence, that they durst not speak in it, or spit upon the earth, except upon great necesstie, and then with great sorrow of hart. They durst not bury any enemy of this Church, nor enormeous sinner so much as they could learn in that holy Churchyard, for the horrible voices which were often heard of them, until they were digged up, and cast out of the Churchyard. And many of the Monks for reverence to this holy place, by the just judgement of God lost their burial there. No man brought hawk or dog thither, which escaped unpunished. That place was anciently reverenced with so great devotion, that Kings, Queens, Archbishops, Bishops, Dukes, Knights, and Nobles of both Sexes, of whatsoever Order, of whatsoever dignity they were, did think themselves happy, which had endowed that place with any possessions, or might be buried there, or in other place with any part of this holy earth. And it was in such reverence, that they which were in health, and dwelled in other Nations beyond the seas, that diverse of them did often send for little parcels of this holy earth, and keep it most devoutly for their burials. And often say to our English Pilgrims in those parts, that if they knew the worthiness and holiness of this holy Churchyard, they would not seek so many Pilgrimadges beyond the seas. There be three causes especially, why that holy earth is with so great greediness desired for the burial of Christians. The first cause is, in respect our Lord with his presence did dedicate it for the burial of his servants. The second because it is thought that great remission of sins, is granted by our Lord by the prayers and merits of the Saints buried there, to such as be buried in that place, or other with any part of this holy earth. The third cause is, for the Masses and other prayers which are daily said for them. For these thr●e reasons many even to this day come from diverse parts of the world, and humbly ask pieces of this holy earth in little vessels and keep them most devoutly for their burials, some in purses, some in gloves, some otherwise, as we read certain Saracens to have done in memory of S. joseph and his companions, whose bodies, as they and others testify, do rest in our Lord in that ground: Inta●ta reverentia hab●erun● sancti patres ●ostri praedictum loc●m, quod non audebantin eo loq●●; vel flegmain terram sanctam proijcere, nisi i● magna necessitate, vel cum magna cordis compunctione. Nec audeban● alique●● huius Ecclesiae inimic●m, vel aliquem enormem peccatorem, secundum quod ●●●elligere poterant, in praedicto sacro caemiterio sepelire, propter voces horribiles, quae saepe ab e●● audiebantur, donec effoderentur, atque de cae●●iterio proijcerentur. Multi etiam ex Monachis propter reverentiam huic sacro loco factam iusto Dei judicio sepul●●ram inibi perdiderunt. Nullus Auem venatoriam advexit, vel quadru pedem i●d●xit, qui sui vel rei possessae indemnis adierit. Locus ille ab Antiquis tanta colebatur devotione, ut Reges, Reginae, Archiepiscopi, Episcopi, Deuces, milites, & vtri●sque sexus Nobiles, cuiuscumque ordinis, cuiuscumque essent celsitudinis se beat●● fore arbitrabantur, qui locum illum aliquibus possessionibus auxissent, vel qui ibidem, vel alibi cum aliqua portione huius sanctae terrae sepeliri potuissent. Et inter valentes in partibus transmarinis tanta reverentia habetur locus ille, quod quidam eorum pro particulis huius sanctae terrae saepe mittunt. Et pro eorum sepulturis devotissimè custodiunt, & saepe dicunt Anglicis in partibus illis peregrinantibus, quod si dignitatem & sanctitatem istius sancti caemiterij scirent, non tantas transmarinas Peregrinationes quaererent. Tres enim sunt causae notabiliter, quare terra illa sancta ad Christianorum sepulturam tanta aviditate desideratur. Prima causa est, quia Dominus eam ad seruorum suorum sepulturam praesentialiter dedicavit. Secunda, quia omnibus hic vel alibi cum aliqua portione huius sanctae terrae sepultis, per Sanctorum inibi requiescentium preces, & merita, creditur magna peccatorum remissio à Domino concessa. Tertia propter Missas, & alias Orationes, quae quotidiè pro eis dicuntur: propter istas tres causas multi de diversis mundi partibus usque ad hodiernum diem veniunt, & particulas huius sanctae terrae in vasculis suis humiliter petunt, & pro eorum sepulturis devotissimè custodiunt. Quidam in Bursis, quidam in chirothecis, quidam in ampullis stanneis & plumbeis, sicut legitur de quibusdam Saracenis fecisse in memoriam sancti joseph, & sociorum eius, quo●um corpora illis ac alijs multis testantibus in eadem terra in Domino requiescunt. Hitherto the very words of this ancient Manuscript, giving diverse sure instances and examples, in particular of those things I have from thence thus generally delivered. And showing how in all Persecutions of the infidel Romans, Saxons, and Danes, this holy place was still preserved without molestation, as it had been first endowed and honoured by the Pagan British Kings. 5. These Antiquities, as also William of Malmesbury in his Manuscript History of the Antiquity, and dignity of this place, are ample witnesses, that from this time of King Lucius to S. Patrick's Age, there were ever without interruption or discontinuance the whole number of the first Institution of Religeous men there, multi alijs succedentes in numero duodenario per the old eremites or Monks at Glastenbury thus settled ther●, continued many hundreds of years without change or alteration. multa annorum curricula usque ad Aduentum Sancti Patricij in commemorata Insula permanserunt. So we see the overraging Persecution of Dioclesian did not disperse or hurt them. And in the general spoil of the Pagan Saxons, in this kingdom, when an other abomination of desolation was hear in Britain, this holy house still enjoyed both Monks, and an Abbot called Morgret, and was so far from destruction or ruin thereby, that it than received more liberty and a new endowment, the King of Domnonia giving Gulielm. Malm. l. de Antiq. Glast. unto it the land called Inswitrin in the 601. year of Christ's Incarnation, Anno Dominicae Incarnationis 601. Rex Domnoniae terram quae appellatur Inswitrin ad Ecclesiam vetustam concessit ad petitionem Morgret eiusdem loci Abbatis. And it appeareth by this Author, that he had seen the original Charter itself thereof: for besides his setting down the very names of the Abbots, to whom it was granted, and the Bishop Manuto, who wrote the Charter, and signed it with others, Ego Manuto Episcopus hanc Chartam scripsi: he addeth of the King that granted it, that the schedule was so old, whereon his name was written, that it could not be known: Quis iste Rex fuit scedulae vetustas negat scire. In the Danish Invasion and Persecution, some of those Infidels did attempt to spoil it, but being Miraculously stricken blind, and thereupon penitent for their wickedness, and receiving their sight by the means of the blessed Virgin Mary, they caused a precious Cross of curious work of gold, silver, and precious stones to be made, and offered it in the old Church in memory thereof: multi eorum audientes sanctitatem huius loci, ne matrem misericordiae, & alios, quorum inibi corpora pausant ad Iracundiam provocarent, recesserunt. Sed tamen intraverunt nonnulli, nec impunè. Nam Virgo faecunda arma justitiae concutiens, omnes caecitate mulctavit, quos postea paenitentes, & quod iniquè gesserant detestantes misericorditer illuminavit. Denique facta collatione Crucem eleganti satis opere, ex auro, & argento, & pretiosis lapidibus fabricaverunt, & Ecclesiae veteri ad huiusce miraculi monumenta obtulerunt. And this holy place was made as a common Sanctuary to Religeous persons, in such storms and tempests to preserve themselves, the holy Relics of Saints, and such sacred things there, from Pagan Persecution. THE XXV. CHAPTER. OF THE GREAT HONOUR, AND Renown of our old British Apostolic Order of Religion, from the coming of S. joseph of Aramathia, in the year of Christ's Nativity 63. (without any discontinuance, or Interruption by some, and very short time after his death by all) many hundreds of years in great perfection without any change or alteration, (to be named a Mutation of Monastical Rule) being the Mother or Nurse of Monastical holy life to many Nations, and Religious Orders in them: by which also many Countries to Christ were converted. 1. IF after so long a Circuit of time and involved with so many difficulties to hinder us from certain knowledge of such The most holy and ancient Apostolic Order of Glastenbury there settled by S. joseph. of Arimathia. Chastity, obedience, poverty. things, we are desirous to make some estimate, what was the Rule of this holy Order, it somewhat appeareth by that is said, and is resembled in our Histories, and diverse observances thereof kept in such strict Orders, as afterward borrowed them from hence. The three Vows, or states of perfection, of chastity, poverty, and obedience necessary in all such conditions of life, were diligently and exactly performed in this Order. Concerning obedience, at and before the first coming of S. joseph of Aramathia, with the rest hither, S. joseph was ordained their Superior by the Apostle which directed them hither: his praefecit amicum suum Ioseph ab Aramathia, qui Dominum sepelivit. Flos Aramathiae joseph est primus eorum. So writeth William of Malmesbury, the Antiquities of Glastenburye, Capgrave and others who keep a successive continuance of most of their Guliel. Malmes. l. de Antiq. Caen. Glast. Io. Capgr. Catal. in S. joseph. ab Aramat. Antiq. Glaston. Abbots after, both in the Britan's and Saxons time, who Ruled them, and to whom they were obedient, jure Abbatis rexit. The poverty which these men with the contempt of Riches professed, is sufficiently declared, in forsaking all they had of their own, and living by their labour and such things, as at the first were given unto them by Infidels in a strange Country. And after King Lucius was converted, they had nothing, but the Alms of Christians, and their own pains and Industry to sustain them, and yet these not at their own, but Abbot's disposition. The holy place wherein they lived being left so long, and strangely desolate without man, woman, or child, after the death of S. joseph and his companions, the substitution of Monks in the same number of 12. by S. Damianus, and Phaganus, and the continued succession in that number, their names registered, their so often assembling, and meeting every day in the holy Church: The great chastity is remembered of them, which be most mentioned by Historians, no married or unchaste woman ever inhabiting there, by any Antiquity, giveth a warrant boldly to say, they lived in perpetual sacred chastity. 2. If we will follow the more common opinion of Antiquaries, that the Miraculous man S. Patrick the Apostle of Ireland, was Abbot there, and give allowance to the old Manuscript Epistle, ascribed unto him, we must Their holiness, and austerity of life. say, their austerity of life and devotion were wonderful: For he saith of the twelve which were there in his time, and whose names for their honour he setteth down, that he was not worthy to untie the buckles of their shows, non dignus eram soluere corrigias calceamentorum eorum. And yet we read of him in approved Authors, that he was one of the most holy, virtuous, and Miraculous men, that ever lived: omni namque Die Psalterium cum canticis & himnis & ducentis orationibus cantavit, & offerebat corpus Christi, docebat Discipulos, turbis praedecabat, & in omni hora signo crucis Christi centies signabat se. In prima vero noctis parte centum Psalmos canebat, & ducentis vicibus genua curuabat, & a pullorum cantu in aquis stabat donec adimpleret orationes suas, post haec dormiebat super lapidem nudum, alterumque sub capite eius posuit, & tunicam pelliceam habebat circa lumbos suos in aqua tinctam: he did every day sing the Psalter, with canticles and hymns, and two hundred prayers, he offered the sacrifice of Christ's body, taught his Disciples, preached to the people, and in every hour signed himself an hundred times with the sign of the cross of Christ. In the first part of the night, he sunge an hundred psalms, and bowed his knees two hundred times, and from the crowing of the cock he stood in the water until he had ended his prayers, after this he slept upon a bare stone, and laid an other under his head, and he had about his loins a leather coat dipped in water. And if we should question S. Patrick his long living, being and dying Abbot at Glastenbury, and so leaving such austerity to the Monks as he exercised in himself, yet we may not have any doubt but he being Nephew to S. Martin that great Apostolic man, taught by him, and he himself being the Apostle of Ireland, where the Religeous men were of the same Order they were in Britain, but this strict manner of life was common to all Monks in these parts in his, and from this time, we have in hands, no memory of change being found in Histories. And we read that S. Brendon found in an Island of America a Monastery wherein were 24. very holy Monks, Disciples of S. Patrick, and S. Albeus which had lived there 80. years with bread, roots, and water, and had no Manuscr. Antiq. & Capgr. in S. Brendan. other food to entertain their worthy guest S. Brendan and his holy company withal, a●● yet their bread Miraculously provided for them. Parata mensa, appositis●●● panibus miri candoris, & quibusdam radicibus incredibilis saporis comedebant: sedebant mixti fratres cum hospitibus per ordinem & inter duos fratres sempér panis integer ponebatur. Ex fonte facite charitatem cum jucunditate & timore Domini. And we find, that in an other Monastery in these parts where there were many Monks, Plures monachi, there was no other food, or sustenance for them, but appel, nuts, roots, and herbs. Nihil aliud cibi monstrabatur, nisi poma, & nuces, atque radices, & herbae. And to come to the holy root itself of this sacred Profession at Glastenbury, which had so soon, so fare extended and spreed the branches thereof, with such severity and sanctity of life, what other thing can we hope to find in such a Desert, and wilderness, as than it was: in the woodly wilderness corn did not grow, the Bishops, or Archbishops themselves did not then, nor many hundreds of years after eat flesh. 4. The first Archbishop of Caerlegion, or S. David's, which did eat flesh was as both Catholic and Protestant Antiquaries writ called Morgeneu, the 33. in number after S. David, almost 1000 years after Christ's Nativity. A Protestant Bishop thus relateth the History. Morgeneu this man (saith Giraldus of all the Bishops of S. David's, presumed first to eat flesh, which none of them Godwin Catal. in S. David's in Morgeneu. had ever done before him. For punishment of which heinous offence, he supposeth it fell out, that afterwards he was murdered of Pirates: reporting withal, how that after his death he appeared to a Bishop of Ireland, using these words: Quia carnes comedi, caro factus sum: for eating of flesh, I am no● become nothing but flesh. The Art and skill of fishing was almost utterly unknown in these parts of Britain, Bed. l. 5. Histor. Gent. Angl. Capgrau. Catal. in S. W●lf●id. Godwin Catal. of Bish. Chichester in Wilfride. Antiquit. Glast. Manus. & Capgr. Catal. in S. Patricio. until when in the seventh hundredth year it was taught there by S. Wilfride. These holy men planted fruit trees there, in great number to bring them meat, whereupon that Desert was called Aualonia, or the Island Aualonia, the Isle of fruits, because in the old British tongue Aualla signifieth fruits, Insula Aualoniae, id est Insula pomorum vocabatur, Aualla Britannice, poma Latin. And the Inhabitants of those parts to this day do call great Nuts, growing in that Country by the name of Aualons. Therefore our Antiquaries knowing how strict and penitential life they said, and in carnal censure exceeding ordinary humane hability, without heavenly help and assistance, do deliver Their foodefruites Herbs and bread. unto us, that S. joseph and his companions, the first Religious Inhabitants of this place, before Orchard or garden was planted there for fruits, roots or herbs, to feed upon, offerring and performing there their devout duties to God, and the blessed Virgin, in watchings, fastings, and prayers, were relived Antiq. Glaston. Manuscr. Tabulis affix. Capgr. Catalogue. in S. joseph ab Aramat. S. Patric. Epist. & alij. in all their necessities, by the help of the same blessed Virgin Mother of God. Duodecim sancti praedicti in eodem loco Deo & beatae virgini devota exhibentes obsequia, vigilijs, jeiunijs & orationibus vacantes, eiusdem virginis Dei Genetricis auxilio in necessitatibus suis refocillabantur. 5. And this so strict Monastical conversation though likely in some places, and times afterward some what mitigated from the first rigour, was the general observation of our old British, Scottish, and Irish Monks, all of them The Monks there drunk then no wine or such drink, but water. drinking only water or milk, and never any wine, Ale, or such manner of drink, for we read in approved, and Ancient Historians, that when King Ceolnulfus left his terreane kingdom to be a Monk in the Monastery of Lindisfarne about the year of Christ 764. the Monks there according to the old Tradition and custom did drink nothing but water or milk, and then they had dispensation at this Kings procuring to drink wine or Ale, hoc Rege iam Monacho facto efficient, data est Lindiffarnensis Ecclesi● Monachis licentia Roger Hoveden Annal. par. Pr●o. an. 764. & an. 882. bibendi vinum vel ceruisiam: ante enim non nisi lac vel 〈…〉 solebant, secundum antiquam traditionem Sancti Aidani primi eiusdem Ecclesiae Antistitis, & Monachorum, qui cum illo de Scotia venientes, ibidem donante Rege Oswaldo mansionem acceperant, & cum magna districtione Deo seruire gaudebant. Where we see this to have been the old received use and custom of those British and Scottish Monks. 6. What their Mass and other public Church service was, I find in an Their ancient Church service, that ascribed to S. Mark the Evangelist, or of Saint Peter. old British Manuscript Antiquity written almost 1000 years since and Entitled the first Institution and variety of the Church service: prima Institutio & varietas Ecclesiastici seruitij, that they were the same which S. Mark the Evangelist by S. Peter his approbation, composed and practised. Cursum qui dicitur praesenti tempore Scotorum Beatus Marcus decantavit. This is recorded for the office Ecclesiastical of Scotland in those times by this old Manuscript, but for thee rest of this Island, now England and wales it rather delivereth, that the Roman use derived from S. Peter and S. ●lement his Successor, which it calleth cursum Romanum, was practised hear, and setteth down how it was continued and derived to the Britan's from S. Peter, and S. Clement: Yet with some alteration & addition of Antiphones, Responsories and Alleluias', but these taken out of holy Scriptures, or the works of the old holy Fathers succeeding the Apostles, and not out of the Invention of those, though wise men, which made such alteration or addition; Ind per diversorum prudentium virorum consilium, non de proprijs sed de serie scripturarum novi & veteris testamenti, diversorum prudentium virorum Paginis, sed de sacris scripturis receperunt Antiphonas, & Responsoria, seu sonos & alleluias composuerunt. That they continually Manuscr. Hist. Brit. antiquiss. without intermission day & night persevered in praying and serving God, one company therein succeeding an other, especially where their number Gulielm. Malm. l. de Antiq. Caen. Glaston. Antiq. Glaston. Tabulis fixae. was great. I have declared before by the example of the Monasteries of Abington, and S. Kentegerne: so I may say of the Monastery of S. Vuandilocus and S. Gomogillus, wherein there were about 3000. Monks: Beatus Vuandilocus & beatus Gomigillus habuerunt in eorum Monasterio Monachos circiter tria millia. So of the Monastery of S. Brendan, that of Bangor, and Capgr. Catal. in S. Brendano. Io. Bal. l. de Script. cent. 1. in Brendan. Capgr. supr. Bal. centur. 5. in Io. Capgr. Girald. Cambr. Itinerar. Cambr. l. 2. c. 6. Capgr. in S. Brendan. Hector Both. Scot h●st. others. And in the least of them all there was little less devotion used. For in this first of Glastenbury, when there were but twelve Religious men there, we have heard before, that they often times in the day came altogether, to though old Church to perform divine office: in vetustam Ecclesiam ad divina obsequia devotius complenda crebro convenerunt quotidie. Many commited this holy Rule (though with some difference) to writing, to be observed and kept of holy Monks; among whom were S. Brendan directed by an Angel as both old and late, Catholic and Protestant Antiquaries deliver, S. David, S. Kentigern, & S. Columbanus, which Rule of S. Columban, Pope Honorius confirmed. And this Rule with the Regulars professing it, continued hear in great sanctity in the time of Giraldus Cambrensis, in the time of Capgravius, usque hodie The Apostolic Order and Monastery of Glastembury the most ancient. manet, who lived in the year of Christ 1464. and after in Hector Boethius his time in the days of Luther, as they plainly prove & witness, evento these new Heresies. Whereby appeareth, it was the most ancient, holy and general S. Asaphus in Vit. S. Kentegerni. Ca●gr. in eod. Io. Bal. l. de Scriptor. cent. 1. in Kentegern. Order of Religion, or ever was in the world. And from which very many Religious orders especially in the west part of the world, have proceeded as children of so blessed a mother, not only in Italy, Germany, France & others in that Continent, but as both Catholic and Protestant Antiquaries have delivered, in all Regions near to Britain, Orchades, Norway, Denmark, Iseland, Script. Vitae S. Brenda. & capg. in eod. Lamb. in Leg. S. Edwardi. Hackluit book of Engl. travail. in Arthur. and the Lands of America itself, the New found world, as it is termed by some, but known unto, preached and inhabited in by these ou● Monks 1100. or 1200. years since. No order of Religion in the world hath or had so many glorious Saints. 7. Many Infidel Nations were by these converted to the faith of Christ, and among others, both by our own and foreign Histories, they the holy Bishops, and Clergy of Britain, have won and justly deserved the honour, to be the blessed Instruments, of converting the fare greater part of the Saxons in this kingdom, before, at, and after S. Augustine and his holy Associates preaching hear. And not only of the Saxons and Germans hear, but in the Higher, and Lower Germany, and other people's there, those which were of England, Monks and Preachers in those parts, being trained up in Monastical Order, in our Monasteries in our North England of our old Order, before any other, but our old British Rules was settled hear. Neither shall I easily be persuaded by any thing I find in Antiquity, that S. Augustine Greg. in Dialog. Epist. ad Reg. Ethelbert. Resp. ad Interrogat. S. August. Honor. Pap. Epistol. ad Honor. Cantuar. Bed. Hist. lib. 2. Capgr. in S. Honorio Cantuar. with his Associates was of any other, but the old Apostolic Order and Rule that was used in S. Gregory's Monastery, as S. Gregory himself, Pope Honorius his Successor, S. Bede, Capgrave and other renowned Authors do plainly affirm, and witness which easily joined and united the Professors of it, with all other Apostolic Rules of S. Martin, S. Augustine, of Glastenbury, Bangor, S. Columba, S. Brendan, S. Kentegern and others renowned hear in Britain, which although they have not been well known, to remote and foreign writers, among whom, Britain was so unkowne, to some, that they were ignorant, whether it was an other world, or no, yet we the Inhabitants indigenae thereof, which may not plead ignorance, nor be excused, in being ill affected, to so worthy Ancestors and Parents in Christ, may not ignorantly, or wittingely defraud them of their most worthily due, and deserved glory, or give it from them to others. 8. No Regular Abbot in the School of Christ was more ancient, than our Founder S. joseph of Aramathia so renowned by holy witness of God All Apostolic men and Orders that came after into Britain joined with that of Glastenbury. himself in sacred Scriptures, none more loving of Christ or forsaking more for him, than he that seeing Christ forsaken, as it were of all, forsook him not, but boldly begged his blessed body, shrouded, and honourably buried it in his own Sepulchre, suffered so much of the wicked jews, as Histores recount for that cause, and forsaking for Christ love, the love of himself, his Country, Richeses, Lands, revenues, and friends, because he would be a stranger to the world and worldly things, so to live and die, came so fare a journey as from Arimathia and Jerusalem, to live and die so strict a contemplative and heavenly life, in the Desert I'll of Aualon in our Britain hear, and found for this Nation the first Monastery, and be thereof the first Abbot in the world: such as their Abbots, such were the Religeous under him as I have remembered. And they continued there so long, as many hold, there was no interruption between them, and these in King Lucius time, if there was, it must needs be very short. All agree that Christ immediately himself, S. Peter, or S. Philip Apostles sent them as Apostles hither, and certain it is before, S. Peter hear approved them. And when these our Legates S. Damanus and Faganus were sent Bishops hither, from S. Eleutherius Pope, the Antiquities of Winchester, S. Gildas, as he was publicly cited in Parliament by Abbot Fecknam of Westminster, and others hold, were Monks, and yet as before, and as the Antiquaries and Antiquities of G●astenb●●y prone, annal Win●on. Gildas apud Abbot. Feckn. o●at. in 1. Parliament. Elizabeth. Antiquit. Glast. Guliel. Malm. l. de Antiq. Caeno. Glast. Capgr. in S. Patricio & S. joseph. Aram. Manuscr. Ant. de prima Instit. Eccl. officij. Vit. S. Lupi. Sur. & Haraeus in eod. Constant. in Vit. S. Germani Antisiodoren. Antiq. Glaston. Guliel. Malm. supr. Capgr. in S. Patricio. Manuscript. Antiq. & Capgrau. in S. Brendano. Manuscr. Brit. supr. Capgr. in S. Dubritio & S. David. Antiq. Eccl. Landau. Caius l. 1. Antiq. Cantabr. S. Asaph. in Vit. S. Kentigerni. Capgr. in eod. they there submitted themselves, and diverse of their sacred company to this. Apostolic first Rule and Order of S. joseph, living in the same manner as he and his Associates did. They themselves stayed there. 9 years, whether they died there or not, the Antiquities do not determine, but clearly testify they left there a Succession of their holy company, huing and dying there in that Apostolic holy Order, and S. Eleutherius Pope granted diverse Indulgences to that holy place. Our next Apostolic men sent hither from the Roman See, and Pope Celestine, both S. German and S. Lupus, by an old British Antiquity, and other Authors, were, before they were Bishops, Monks of the old Monastery, and Order of Lirinum, which both by them, and others joined in one with our old British Order hear: and all agree that without all question S. Lupus was a Monk of that Order, Rule and place, and S. German lived even being a Bishop and Legate a life as strict, and in as great austerity, as any Regular than did, used, gave, and left that example hear. S. Patrick the next Apostolic Legate of these parts was Abbot of this our sacred British Apostolic Order and Rule in our Monastery of Glastenbury. And then the Monks of Britain, Ireland, and Scotland with other agreed in the same Order, and Rule: and of the same Order, he sent Monks into America, and the Lands thereof. S. Gomogillus and S. Vuandilocus had in their Monastary, monachos circiter tria millia, about 3000. Monks of the same Order; and besides others the Monastery of Bangor had few less of the same Rule. After S. German and his Associates departure hence, S. Dubritius and S. David were the Pope's Legates, or greatest commanders hear, by the highest spiritual Power. S. Dubritius was a famous Master to such Scholars, and S. David living long in the next Age, founded many Monasteries of this Order, and left his Rule after his death, which I have set down in due place. S. Kentegern was renowned in his time, for this Regular life, and had in his Monastery continual learned Priests, and Preachers all most 400. Apostolic men, besides others, whom he sent to preach in all these western parts, and living unto the time of S. Gregory Pope, who approved, confirmed and much commended his holy Order, state and course of life, as S. Asaph his renowned Scholar, and Successor in his Episcopal See and dignity, and Capgrave in his life are ample witnesses. At, before, and after S. Augustine's jonas in Vit. S. Columbani. Capgrau. in eod. Bal. l. de Script. cent. 1. in Columbano. jonas in Vit. S. coming hither, S. Columban a Monk of Bangor of this Order, with his holy companions was renowned in France, Burgundy and Italy, and there founded many Monasteries both of Monks and Nuns of this our old Order, and Rule, and Pope Honorius confirmed it, ever in those places. 9 The Lirinum Monks of that learned Order united themselves with him in his Rule, and among others, S. Attila, who succeeded him, Abbot in his Monastery of Luxovium, was one. The Disciples and Scholars of S. Augustine, in Vit. S. Attalae & S. Eustachij. Script. Vit. S. Livini Archiepisc. Surius. Haraeus & al. in eod. 12. die Novemb. Antiq. Glaston. Tabulis fixae. Gul. Malm. l. de Antiq. Caenob. Glaston. sent into England by S. Gregory Pope joined in this holy Order, and Rule, such was S. Livinus made Priest by S. Augustine, and after a Bishop, and by some an Archbishop, who lived with S. Foillanus, Helius and Kilianus, were holy Monks of this our old Order, S. Livinus being Disciple to S. Benignus the renowned Abbot of Glastenbury, Disciple to S. Patrick, as the name, place, and time agreeing prove. S. Paulinus the first Archbishop of York in the Saxons, time a principal man in the Roman Mission with S. Augustine lived in our Monastery of Glastenbury, with our Monks there, diverse months, and made new buildings or reparations there for them, and their holy Order. Thus the Antiquities there testify at large. S. Brithwald a Antiq. Glaston. Bed. Hist. Eccles. Catal. Archiep. Cant. Godwin in Brithwaldo. Monk of Glastenbury of our old Order was chosen to be Abbot among the Monks that came from Rome, in their Monastery at Reculuer in Kent, and after Archbishop of Canterbury. S. Benedict Bishop one of the first and most renowned Abbots in Canterbury, the first Englishman Abbot there after those of S. Augustins Mission, and was first instructed by Monks of our old Capgr. in S. Benedic. Bisc. Bed. Histor. Florent. Wigorn. Chron. Matth. Westm. Chronic. Antiq. Glaston. Gul. Ma●mesb. l. Antiq. Caenob. Glaston. British Order in Northumberland, went thence to Lirinum Monastery that joined then with S. Columbanus, and our old Order, was there two years, and there professed long before S. benedict's Rule came thither, went to Rome whence S. Augustine and his Monks came, and there lived with the Roman Monks, was after Abbot of S. Augustins' in Canterbury, Monk and Abbot among our Monks in Northumberland of our old Order, no Monastery then and there having received S. Benedict his Rule. And above 40. years after his death, S. Ticca Abbot and Successor in his Monastery with his Monks, Ticca venerabilis Abbas cum suis Monachis, carrying with him in time of Persecution the bodies of S. Benedict, and all the Abbots of that Abbey, went to Glastenbury of our old Order then, and hundreds of years after, and was Abbot there many years: Cum suis Monachis Glastoniam usque pervenit eandenque Ecclesiam sub nomine Abbatis plurimos annos rexit. It is evident by all Historians, that the Monks of S. Benedict Biscop, in our North England, those of Glastenbury, & other Monasteries hear much differed in many and much material things, from the Monks of any late or new Order then in Italy or other place, or Nation: As in Church service and observations, habit, diet, Abbots, Monks, and many things distinguishing such Rules not to be mentioned hear, belonging rather to an other place, and time, if need be thereof. THE XXVI. CHAPTER. THAT DIVERS OF THE BRITAN'S WHICH lived in that part of Britain, then called Albania now Scotland, were converted by the same means, and manner by these Roman Legates, as the other Britan's of Loegria and Cambria were at that time. 1. BY this appeareth, that as these Legates Commission was not confined within the temporal limits, and bonds of King Lucius, and the Romans hear in Britain, commonly by our Antiquities and Histories then, no further extending itself, These Legates and Apostolic Misson of Pope Eleutherius preached in the whole kingdom of Britain. then to Severus wall, dividing and separating Albania, now commonly called Scotland, from the other parts of Britain, now England: So they, or some of their Associates, and holy company preached in the whole kingdom, or I'll of great Britain, and the chief Lands thereof: for if Pope Eleutherius (as before is proved) subjected that part of Britain, now Scotland, beyond the wall, out of the temporal jurisdiction of King Lucius, at whose request and petition he sent Preachers hither, unto York a Metropolitan See in his kingdom, and Dominion, he though highest judge, and Ruler in the Church of Christ, and over such as believed in him: yet over such as had not received the faith and Religion of Christ, he would use no such command, or Power, to subject them either to the Archbishop of York, London, Cacrlegion, or any other out of the temporal Dominion where they lived, nor within the same, if any such had been there, except they had been Christians. So the same holy learned Pope, in his allowing all the Lands between Britain and Norwey with Denmark, usque Noruegiam & Daciam to belong to the Crown of King Lucius in Britain, the civil Law, and Ius gentium, adjudging Lands, especially lesser Lands to be parts of, and belonging unto the next Continent, Norwey being a great kingdom, and in the main continent, as a great part of Denmark likewise was, and is, Britain being proved to the Romans before, to be an Island, separate from the great Continent, though the greatest known Island, it will bring many besides Protestants to defend this Donation of Pope Eleutherius, and thereby the old right and Title of Britain, to the Lands near Norwey and Denmark, to be of opinion, that diverse there, were then converted to Christ, and Pope Eleutherius laboured what he could for their Conversion. Otherwise the Pope though supreme Pastor and Ruler of the Church of Christ, did not, nor would claim such Power over Infidels never converted to the true faith, or sheep of the fold of Christ, of which and not of Infidels he is chiefest Shepherd under Christ, one earth. 2. The old Antiquities of Glastenbury, one of our best Records in such things, assure us, that these our holy Legates, and Apostles did hear preach Christ, and baptised the Inhabitants, throughout the whole Island of Britain, and not only in King Lucius, and the Romans Dominion hear, Phaganus & Deruianus venerunt in Britanniam ad praedicandum Euangelium, qui Antiq. Glast. Guliel. Malm. l. de Antiq. Caeno. Glast. Capgrau. in S. Patricio. baptisantes & praedicantes, & universam Insulam peragrantes. Which Tertullian, a learned witness, and writer in this time, within the first 200. years of Christ, and writing in Africa, so fare from taking speedy and certain notice, or Intelligence of the affairs of this so remote kingdom, proveth when he saith, Britannorum Romanis inaccessa loca, the places of the Britain's, whether Tertull. l. cont. judaeos c. 7. the Romans could not come, had before his writing, received the faith of Christ, which must needs be performed at this time, before Pope Victor his sending Preachers unto the Scots, at the request of their King, and first Christian King of the Scots, Donaldus. And his Mission was unto the Scots, but this Conversion of the Britan's in the places unaccessable to the Romans, or to which the Romans had not made access, must needs be of the Britan's, as they are so expressly named, by that ancient writer of that time, and these Britan's were the same, which then inhabited in the Country, now and long since called Scotland, of the Scots afterward entering, and inhabiting there; for all other places in Britain had before suffered and known the Romans Access, and Invasion into them. 3. No other part of Britain is found in Histories, into which they had not made access, and there obtained Rule, or thence received Tribute. And in this our Protestant Antiquaries do agree, When thus they writ: It is certain by Chemnitius, citing Sabellicus, that the Britan's were with the first Converts: and Protest. Theatre of great Brit. l. 6. §. 9 Chemnit. in Exam. Concil. Tridentin. ex Sabellico. Tertullian who lived within 200. years of Christ's Nativity, showeth no less: when the more to provoke the jews against whom he wrote, calleth to witness the fruitful increase of the Gospel of Salvation, through many Countries, and Nations, and among them, nameth the Britan's to have received the word of life, the power whereof, saith he, hath pirced into those parts whether the Romans could not come. Where they allege Tertullian in the same sense for the Conversion of the Britan's, even in the places whether the Romans could not come unto them, yet they do not plainly cite Tertullian as he wrote, and I have cited him before, that the places hear converted, to which the Romans could not come, The Britan's the most ancient Christians in this part of the world, or whole world, for a kingdom. to have been places of the Britan's, Britannorum Romanis inaccesse loca, and of no other people or Nation. Therefore I cannot allow, what they without control immediately thus write in that place: whence Petrus Cluniacensis supposeth the Scottish men, the more ancient Christians, as not being in the like subjection to the Romans, as other than were. Which collection of Petrus Cluniacensis, if these men, or any other should allow, and not reprove, they should thereby prove themselves much ignorant in the Antiquities, honour and privileges of our Britain, in this respect, contrary to all Historians, and these men contrary to themselves, often in this their Theatre teaching, Britain and the Britan's to have been the first Christian kingdom and Nation in the world: No Scots or others, especially in these parts of the known world the coming near unto them in that state or degree of glory. 4. And it is evident by our oldest British Historian S. Gildas, and others Gildas l. de excid. & conquest. Britanniae. after him, that the Scots were not seated, or dwelling in the great Island of Britain, not in the most remote and Northern parts thereof until the departure of Maximus hence with the chiefest power of the Britan's hair, when and not before they invaded the North parts unto the wall of division: omnem Aquilonarem, extremamque terrae partem, pro Indigenis murotenus capessunt. The Britan's Indigenae were the general Inhabitants and Possessors there before. And the picts did not until then inhabit any extreme part of great Britain, Picti in extrema parte Insulae tunc primum, & deinceps requîeverunt, and yet by all were hear planted before the Scots. But they lived until then: the Gild. Galfr. Monum. Hist. Briton. Matt. West. Chron. Harding. Chron. Scots in Ireland, and the our-Ilands: as the Picts also in those lesser Lands did. And the Britan's dwelling beyond the wall, were as free from subjection to the Romans, as any Scots now were, or rather more, when we find that in Claudius the Roman Emperor his time, he with his Romans brought the Orchades, and after, Anglesy to their subjection. And the Scottish Historians, Veremund. Hist. Hector Both. Scotor. Histor. Georg. Buchan. in Donald. Raph. Holinsh. Hist. of Scotland. ancient and late, catholics and Protestants freely and plainly confess, that they received not the faith of Christ, until the time of Pope victor, and their King Donaldus, the general conversion of the Britain's being prefected before under S. Eleutherius, and S. Lucius King of Britain. So they as generally confess, and acknowledge they had no Bishop, or Episcopal See, among them until in Dioclesian his Persecution, S. Amphibalus was their first Bishop, S. Amphibolus a Britain, the first Bishop of the Scots in the time of Dioclesian his Persecution. and his See the first among them in the I'll of Man, they then having no Episcopal See or City within the British continent at that time to place him, or any other in. 5. And although some Scottish writers labour to prove, that they were seated in the continent of great Britain sooner, than the time I have limited unto them, and were by Maximus utterly banished hence, even with their Bishops and Monks; this so easy and sudden banishment of them all generally, which they confess, to have been done by an Edict or Proclamation of Maximus, proveth they were rather in some few companies entered, a little before, then seated hear: and after their banishment hence, that part where they than were and now are, was left only to the old Inhabitants thereof, the Britain's, and some Picts, there continuing still by Maximus his permission. This their own Historians generally acknowledge: and further, that S. Palladius sent unto the Scots, in the fifth Age by Pope Caelestinus, was the first Bishop they had sent unto them by such power: which doth little agree with their conceit of their Bishops hear in the time of Maximus, except they will yield, that as their temporal people were hear then unjust Intruders upon the Britain's, So their pretended Bishops were without due spiritual and Papal allowance, and so were from hence banished and exiled. But we are fully assured before, that this part of Britain beyond The Britan's then inhabiting where it is now called Scotland, had a Bishop, or Bishops in this time, and where. the wall, had even in this time of Pope Eleutherius and King Lucius Episcopal Sees, and Bishops, at the least one Bishops See, and Bishop, with Priests and Clergy men: for all our Antiquaries have assured & delivered for an undoubted truth unto us before, that in this time all the Temples of the Flamens in Britain, without any Limitation, more in Loegria, & Cambria, then in Albania, were changed into Episcopal Sees, and Bishops with Priests and other Clergy men placed in them. So we are assured by all Kind of Histories, ancient, late, Catholic and Protestant: That in Albania now Scotland, Edinburgh was an ancient Flamens City, and Residence, and so now converted to be a Bishops See. And by Foundation being of the same Antiquity with Ranulp. Higede. Polichron. l. 1. Hector. Both. declarat. Scotiae. Regionum. ante Hist. Scotor. Guliel. Malm. l. 3. de Pontif. Ranulp. Higed. Polychron. l. 1. c. 48. Stow Hist. Britan's. York, both of them builded by one and the same British King Ebrancus. And the old Flamens City Alcluid, or Alclutht was also, founded by the same King of Britain. There is question where this City for certain was, but all agree, near that wall of Division, and so the privileges and power thereof, most probably extended on both sides of that Division: The City Caerliel or Lugubalia was a place of this Prerogative, builded by Leil the seventh in number of the British Kings, and out of doubt had power, and prerogative in both sides of the wall, both in Loegria and Albania, having as our Antiquaries deliver, and experience yet proveth, in it part of that famous wall of separation: habet haec urbs aliquam partem illius Muri famosi qui transcindit Northumbriam. Ranulphus Higeden and others placeth an old City urbs Beble, urbs regia, a Regal City upon the Ryver Twyde, super ripam Twidi, which divideth England and Scotland, and if it was a Flamens, and Bishops See, as the ancient glory of it persuadeth to think, the jurisdiction of it must needs extend into Albania. 6. Besides we find both in Protestant, and other Antiquaries, to speak in their words, that 800. years before the coming of Christ, Cunedagius King of all Britain builded a Temple of Mars at Perche, that is now S. Ihons' Town in Scotland, and placed there a Flamine. Therefore we may not singularly deny unto this old City, and Flamens Seat, which Antiquaries generally grant unto all such in this time, to have been changed into a Bishops See. And Severus who caused the wall of separation to be made or finished, and defended, coming hither after the death of King Lucius, when this change of Temples into Episcopal Sees was generally made and confirmed, this Temporal separation could not in any respect hinder the extension, and practise of spiritual power, and jurisdiction, at that settling and establishing it hear generally in Britain. And the Scottish Historians themselves, when they come to make Relation of their Conversion in the time of Pope Victor, after S. Eleutherius time, and after the Britain's, and Britain had generally received the faith of Christ, and all Ecclesiastical matters hear established, they neither say, that any one Bishop was sent unto them by Pope Victor, but rather the Countrarye, when it is hard to find in Antiquities how any great, and temporally independing people, or Nation, such as the Scots then clay me to have been, except they were subjected to other Bishops, to rule and govern them in spiritual affairs, which is properly belonging to that high spiritual dignity, were converted without a Bishop, or Bishops. 7. And when S. Victor Pope sent Preachers unto them, they do say, that he sent them unto them in, and throughout Albania, as if they, and not the Britain's had then possessed, and inhabited there: but they say, the Scots were then taught and instructed by Priests, which Pope Victor sent to Veremund. & Hect. Both. l. 5. Scot Hist. preach the Gospel of Christ unto the uttermost part of Albion, Sacerdotibus praeceptoribus, quos Victor Pontifex Maximus ad Christi dogma propalandum, in extremam miserat Albionem; which furthest part of Albion is 300. miles distant, from that part of Albania, which joined with Loegria, England. Therefore we see clearly, that the Scots only then lived in the furthest and most remote part of Albion, or some Lands thereof, and possessed not our great Albania, the Britain's Country, and Possession: and in such sense they may call their small place, or places of aboude Scotia, Scots land, which could josephus' orat. ad judaeos apud Egesipp. l. 5. c. 15. yet be very small when josephus in the Age before, had testified that it had no land at all: Scotia terris nihil debet: of which, and their place of habitation at land, I shall speak more when I come to their Conversion in the time, and by the means and help of Pope Victor, in the beginning of the next Age; And for this present, and my purpose now concerning the Conversion of the Britain's in Albania, this which I have said, sufficeth to let us be assured, it was effected in the same time, and manner, as the other of our other Britain's in Loegria and Cambria, and by the same means, Mission, and Apostolic men, sent and directed hither, and hear their sacred Actions, and labours were confirmed by the highest Papal power of holy Pope Eleutherius. THE XXVII. CHAPTER. OF DIVERS BOOKS OR WRITINGS OF S. Phaganus, Damianus, Eluanus, Medwinus, and others: Charters and Immunities of Pope Eleutherius, and King Lucius: the Scriptures hear received in the old Latin Translation, and the same Canon of them, which catholics now observe, and follow. WHEN our holy Ecclesiastical state was thus settled in Britain, that the memory and observation thereof might be more firmly fixed and impressed in the understandings, and wills of men to have duly in mind, and perform those duties which particularly belonged unto them in this Kind, these holy Legates, as both Catholic and Protestant Antiquaries deliver, committed these their Acts to writing, by which means they came, and not only by Tradition, to the knowledge of Posterity; and the Popes of Rome (to write in a Protestant Bishop's phrase) took these their proceed hear in Britain, of all kingdoms their first begotten child in Christ, as a Pattern, to divide other Provinces in to Parishes and Dioceses, Io. Bal. l. de Script. Brit. cent. 1. in Eluan. as they had done hear. Quum in fine essent omnia ordinatione quadam per Fugatium & Damianum in rem Christianam permutata, ut & apud Posteros clariora perdurarent, membranis Eluanus & Meduinus dederunt Acta per Legatos l 1. 1. Ind ad nos, & non alio medio pervenerunt. Ex hoc & similibus fundamentis, caepere postea Romanorum Pontifices occasionem Provincias dividendi in Paraecias & Dioeceses. A late Catholic Collector of holy Writers of this Nation, saith, that Eluanus did write one Book of the Original of the British Church: Eluanus Io. Pitseus l. de Illustr. Britan. Script. aetate 2. in Eluan. & Meduino. Antiq. Glast. Manuscript. S. Patri. Epistol. Capgrau. in S. Patricio. Leland. in Arthur. assert. scripsisse perhibetur, de origine Ecclesiae Britannicae librum unum. And that Meduinus wrote a Book of the Acts of Fugatius, and Damianus in Britain. Meduinus Posteris tradidit Fugatij & Damiani gesta in Britannia, librum unum. The old Manuscript Antiquities of Glastenbury make mention of three Books found there, all which, or parts of every of them, were written in this time. The first is called, Scripta Sanctorum Phagani & Deruiani. The writings of the Saints Phaganus and Deruianus. The second, had among other things, how these holy Legates procured 10. year's Indulgence to that holy place. The third was, Volumen, a Volume, wherein were written the Acts of the Apostles, and the Acts, and gests of S. Phaganus, and Deruianus. Volumen unum in quo scripti erant actus Apostolorum pariter cum Actibus & gestis Sanctorum Phagani & Deruiani. 2. I have mentioned before, how King Lucius wrote diverse Epistles to the Pope, or Popes of Rome in his time, about the settling of Christian Religion in this kingdom. And as S. Eleutherius Pope of Rome directed him by the Counsel and advice of his Clergy, and Nobles, he caused a collection, and correction of Laws temporal, to be compiled, and published, to govern The Christian munificence and bountic of King Lucius in this time. his Christian kingdom by, which continued long after in writing, among many both British and other Kings of this Nation, although with some change or addition, as the times and other circumstances required in such cases. This holy King also granted, made, and signed many writings, Charters, and Donations for the defence, maintenance, and preservation of Religion, and the chief Teachers, and Professors thereof, as to the University of Cambridge, the School of Bangor, Monastery of Shaftesbury, and such others, and to every archiepiscopal and Episcopal See in Britain, both for the assuring the old Revenues, and Privileges of the Archflamen, and Flamens, as others new and more ample, which he conferred unto them, and such as should sit and succeed in them for ever. Pope Eleutherius granted many privileges, immunities, and Indulgences hear. 3. In this time also the Rule of the holy Religeous men, I have spoken of before, was written, and observed by them. And besides the general confirmation of Pope Eleutherius, which I have formerly spoken of, for the ratifying and approving the proceed of his Legates, he granted very many other particular Ratifications, and Immunities to certain Parsons, and Places hear: such was his Bull of Confirmation, which the Cambridge Antiquaries contend he granted to that University: such his grant of 10. years of Indulgence at the request of his Legates to the pilgrims, that devoutly visited the old Church of Glastenbury: as likewise, that of 30. year's pardon to all Bishops, that should with devotion come one Pilgrimadge to the Chapel of S. Michael The old Decrees of the primative Popes received hear in this time. there, as the Antiquities of that place give testimony. 4. The Order of the holy Sacrifice of Mass, and other public service of the Church delivered, and established hear at that time, was the Roman Order, which the holy Legates our Apostles brought from Rome, who also published hear the Decrees of the holy Popes from S. Peter to their time, many of which, so fare as our Protestant writers would give me leave, and allowance unto, I have remembered before. This time and Age also is the Eleuther. Epist. ad Regem Lucium. Leg. S. Edw. Lambert. de leg. Antiq. Godwin. Conuers. of Brit. first, wherein either the Scriptures of the Old, or New Testament, were by any ancient Author received, and published in Britain. For S. Eleutherius Pope in his Epistle to King Lucius maketh it, but a nuper, late thing to have the holy Scriptures in this kingdom. By which also, as by the known ignorance of the Britan's in those days, either in Greek, or Hebrew language, it is evident they were received hear in the Latin tongue, understood The holy Scriptures received hear then, in the Latin tongue, with the same Canon of Books which the Roman Church now useth. by all the learned of this kingdom of Britain. Likewise we learn by the same part of Pope Eleutherius his Epistle to King Lucius, that the Primitive Church both at Rome, and Britain then received that Canon of holy Scriptures, and those Books to be Canonical, which the present Roman Church embraceth for such, and not that maimed, and mangled new Canon which our English Protestant's with some others of their School, would only have received for that piece of his Epistle, which is left unto us, being very short, and very few citations of Scriptures used in it, only one out of the New Testament, and not above 4. or 5. out of the Old: yet among these so few, he citeth for Canonical Scripture such as these men disallow for such, namely these words by their Protestants Translation: according to King Solomon: wisdom will not enter into a spiteful soul nor inhabit in a body subject to sin. This is found only in the second Chapter of the Book of Wisdom: which with Sap. 2. diverse others the sixth Article of our Parliament Protestant Religion disalloweth to be holy. And S. Gildas the most ancient Writer left unto us, citeth Articul. 6. of Prot. Relig. Gild. l. de excid. & conq. Britan. as parts of holy Scriptures, received by our Primative Christian Britain's, diverse Books of holy Scriptures, which the new Religion doth not admite. The old Antiquities of Glastenbury, which more plainly, and fully set down the Apostolic Labours, and Travails of these holy Legates, than any other Monument we have, and of many glorious Saints both of the Disciples of S. joseph and the Apostles, and of these Legates buried at Glastenbury, and the long living of S. Damianus and Faganus there 9 years, and their great devotion to that holy place, and how their Disciples there living Religious Eremits by Succession 267. years until S. Patrick his coming thither, died and were buried there, but whether the Legates themselves there were interred, or returned thence, they do not deliver, but leave it doubtful: hij vero duo sancti regionem istam in principio ad fidem Christianam converterunt, sed utrum ibi requiescunt, vel indè redierunt, non invenimus scriptum. Ibi multi ex Discipulis Sanctorum Phagani & Deruiani requiescunt, qui per ducentos sexaginta & septem annos quidem alij post alios usque Aduentum sancti Patricij in praefata Insula sicut Anachoritae habitaverunt. And so I end this second Age. The end of this Second Age. THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN. THE THIRD AGE. THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN. THE THIRD AGE. THE I. CHAPTER. WHEREIN IS DELIVERED, THAT S. VICTOR being now Pope, Severus Emperor, and S. Lucius yet King of Britain, but shortly dying, S. Victor was Supreme in government of the whole Church of Christ, in Asia, Africa and Europe, and particularly in Britain, which so acknowledged, and received from him the true observation of Easter, as it had done with other Catholic customs, from S. Eleutherius before. AS I closed up the second Age with the Renowned Pope S. Victor, Severus Emperor of Rome, and that our most Illustrious & relucent Lucius King of Britain: So I must open my way, and passage to the Third and next Centurye, by the continuance Marian. Scot l. 2. aetat. 6. An. 194. Baron. Tom. 2. An. 194. Sever. Binius Tom. 1. Concil. in Vict. jacob. Gordon. An. 194. Matth. Westm. An. 198. Florent. Wigornien. An. 199. of the same Rulers in the world. S. Victor began his Papacy in, or about the year of Christ 194. as Marianus and diverse others writ. But our Monks and Countrymen Matthew of Westminster, and Florentius Wigorniensis give him a later entrance to the See Apostolic. The former saith, it was in the year of Grace 198. Anno gratiae 198. Victor Romanae Sedis Pontifex effectus. The other saith, that Pope Eleutherius lived until the year after this 199, when Victor was chosen. Martinus Polonus maketh him not Pope before the beginning of this Age, in the year of Christ 203. And therefore finding no memorable thing of this Pope belonging to the Ecclesiastical History of Britain until this time, I do hear first remember him. 2. This holy Pope in his Epistle to Theop●ilus Patriarch of Alexandria, Victor. Epist. ad Theoph. Alexand. Tom. 1. Concil. Damasus in Victor. Papa. Florent. Wigor. in Chronic. An. 200. Marian. Scot aetate 6. An. 192. styleth himself Archbishop of the Roman, and Universal Church: Victor Romanae ac universalis Ecclesiae Archiepiscopus. This Epistle with this style of Archbishop of the Universal Church, as our ancient and learned Historian Florentius Wigorniensis witnesseth, was written in the year of Christ 200, the 13. of the Calends of August: Victor Romanae ac universalis Ecclesiae Archiepiscopus Theophilo, & Fratribus Alexandrae Christo famulantibus, salutem in Domino: haec Epistola data est 13. Calendas Augusti. Our learned and renowned Countryman also S. Marianus hath the same words, concerning this Supreme Spiritual style, & power of Pope Victor over the Universal Church, only differing in the year from Florentius: Victor Romae ac universalis Ecclesiae Archiepiscopus. To this dignity of Supreamacy both claimed, & exercised Mathias Flacius Illyric. Io. Wigandus, Mat. judex. & Basil. Faber. cent. 2. c. 8. col. 155. & cent. 3. col. 168. Barn. in Vit. Pontif. Rom. in Victore. Io. Bal. l. 1. de Act. Pontif. Roman. in eod. Robert. Barnes supr. Damasus, seu Anastasius in Victore. Rob. Barn. l. de Vit. Rom. Pont. in Pio 1. Florent. Wigor. in Chron. Ann. 202. Marian. Scot l. 2. aetat. 6. An. 194. Robert. Barnes supr. in Victore. S. Victor. Epist. 1. Decret. ad Theophilum Alexandriae Episcopum apud Sur. & Severin. Bin. to. 1. Conc. Magdeb. cent. 2. Marian. Scot aetat. 6. an. 194. Mart. Polon Supput. in Vict. Florent. Wigor. An. 200. Robert. Barnes l. de Vit. Pont. in Victore. by this holy Pope S. Victor, both foreign and English Protestants give full allowance, when they plainly confess that he excommunicated the Churches of Asia, for their obstinate error in the Paschall observation. Victor missis literis, fratres omnes Asiaticos, & Ecclesias vicinas à se excommunicatione Ecclesiae exclusos & reiectos palam denuntiat. The same Title and preeminent power he both claimed, and executed by these men, when as they testify, he excommunicated Theodorus for affirming Christ was only man: Victor Theodorum dicentem Christum purum hominem sine Deo esse, Ecclesia eiecit. And Interdicted all them, which upon an Injury done, would not be reconciled to him that had hurt them. Sacris Interdixit illis, qui ob illatam Iniuriam reconciliari nollent ei, qui laesit. And yet as both the Protestants, and all Catholics acknowledge, he did not make any new ordinance in this, but as S. Pius had done before: Pius Pascha die Dominica esse celebranda instituit. And his Immediate Predecessor Eleutherius our Apostle had done the same: Victor Papa d●tis latè libellis constituit ut Pascha Die Dominico, sicut & Praecessor eius Eleutherius, à 14. luna primi Mensis usque in 21. celebraretur. And the first general Council of Nice, a our Protestants confess, did approve this Decree of S. Victor. In Niceno Concilio Victoris Decretum approbatum est. Et cautum est, ut Pascha die Dominico celebraretur, and was hear received in our Britain. And this is manifest, in that Decretal Epistle of Pope Victor, received by Protestants before, where he plainly saith, that his Predecessors had commanded before him, that which he did for keeping Easter. Celebritatem sancti Paschae Die Dominico agi debere, & Praedecessores nostri iam statuerunt, & nos illud vobis eadem Die celebrari solemniter mandamus, quia non decet, ut membra à capite discrepent, nec contraria gerant. Where we see, he calleth himself the head of the Patriarch, and Clergy of Alexandria, and them his members. And giving other Rules in that Epistle both about solemn Baptism in the time of Easter, and not solemn in time of necessity, and not intermeddling in Bishop's causes, without the allowance of the See Apostolic of Rome, proving it was so from the Apostles time, & confirming his Decree both by the words of Christ to S. Peter, and the first Epistle of S. Clement, which some have questioned, he utterly forbiddeth any man to alter or gainsay these Decrees. Haec vero statuta nulla debent improbitate convelli, nulla novitate mutari: quia alia est ratio causarum saecularium, alia divinarum. Ea vos iudicare, ad Apostolicam delatum est sedem, quae praeter nostram vobis d●finire non licet Authoritatem, id est Episcoporum causas. Vnde ita constitutum liquet a tempore Apostolorum, & deinceps placuit, ut accusatus vel iudicatus a Comprovincialibus in aliqua causa Episcópus, licenter appellet, & adeat Apostolicae Sedis Pontificem, qui aut per se, out per Vicarios suos eius retractari negotium procuret. Et dum, iterato judicio, Pontifex causam suam agit, nullus alius in eius loco ponatur, aut ordinetur Episcopus: Quoniam quanquam a Comprovincialibus Episcopis accusati ca●sam Pontificis scrutari liceat, non tamen definiri, inco●s●lto Romano Pontifice permissum est, cum B. Petro Apostolo non ab alio, quam ab ipso Matt●. 16. dictum sit Domino: Quaecunque ligaveris super terram, erunt ligata & in caelo: & quaecumque solueris super terram, erunt soluta & in caelo. Et alibi in Institutis legitur Epist. 1. Clement. Apostolicis. Si quis putaverit se a proprio Metropolitano gravari, apud Patriarcham vel Primatem Diaeceseos, aut penes universalis Apostolicae Ecclesiae iudicetur sedem. Nihil aliud est fratres, talis praesumptio, nisi Apostolorum suorumque successorum terminos trangredi, eorumque Decreta violare. Culpantur enim ut scriptum est, fratres, qui aliter circa Episcopos iudicare praesumunt, quam Apostolicae Sedis Papae fieri placuerit. Et quis est qui iudicat eum, quem Dominus sibi, & huic sanctae Sedi reseruari voluit iudicandum? And as this holy and learned Pope, and Saint, claimed and exercised that highest spiritual power and jurisdiction over the Churches of Europe, where he lived, and Asia, he took also upon him the same supereminent superiority over the Clergy and Churches of Africa, the other part of the world, commanding them to peace, and concord and unity in Religion, and either actually excommunicating, or threatening excommunication Victor Epist. ad Vniversos Episcopos Africa. Tom. 1. con. & apud Magdebur. cent. 2. unto those, that should disobey him in those commands: perlatum est ad Sedem Apostolicam, aliquos vestrum, nocere fratres velle, & ut cadant, decertare. Similiter in Sacramentis discrepare, & ob id contentiones & aemulationes inter vos fieri, a quibus dissensionibus vos avertere, & in his concordare, & opem ferre vicissim, mandamus nam si hoc agere citò neglexeritis, & vicissim reconciliari non studueritis, ab Apostolicae Sedis & totius Ecclesiae communione vos pelli non dubitetis. where he expressly declareth his Authority, as Pope of Rome, to excommunicate the Bishops and Churches of Africa, as he had done to those of Asia, both from the Apostolic, Roman, and Catholic Church of the whole world. 3. Now for his Power over the Churches of Europe, wherein his Apostolic Roman See, was by all Antiquaries, Catholics and Protestants ever the only chief Apostolic Metropolitan Church, it cannot be questioned, when we shall find, how even by ambassage and entreaty, he sent Apostolic men into the furthest parts of this Island to convert it to Christ. And Holinsh. Histor. of Scotland p. 68 in K. Donaldus. our Protestant Historians confess, of this holy Pope, that being glad to increase the faith of Christ through all parts of the world, sent into Scotland such well disposed parsons, as he thought most fit for that purpose. The Scottish Historians say, he sent his Preachers to the uttermost parts of this Western and Europian parts Veremundus apud Hector Boeth. & idem. l. 5. Scotor. Hist. prope finem. of the world, and the Barbarous Inhabitans learned Divinity of those Apostolic Preachers which he sent. Incaepere & nostri tum primum, sacras colere litteras, sacerdotibus praeceptoribus, quos Victor Pontifex Maximus, ad Christ dogma propalandam in extremam miserat Albionem. This will sufficiently declare, that the Primative Christian Britan's, and Scots which were converted to Christian Religion, by these two renowned Popes, and Saints, S. Eleutherius and S. Victor, which so clearly and earnestly declared, and commanded the true Apostolical observation of Easter, and had received also the first general Council of Nice, where the same was defined, and published to the whole Christian world, did not receive their erroneous Paschall observance from their first Masters, and Instructers in Religion, but by long later accidents, and ignorant Misinformations. Of Severus the Emperor, whether he was descended of our Britan's Race, or other, I shall more particular entreat, when I shall bring him to continue long time, and to die in Britain. Only Method. apud Mar Scot l. 2. aetat. 6. & Marian. ib. an. 203. in Seûero Martin. Polon. Supputat. col. 51. florent. Wigorn. Chronic. an. 189. vel 211. Matth. Westm. an. 195. Manuscript. of S. Peter's Church in Cornhill Matth. Westm. an. gratiae 201. hear I say that by common consent he was a great Persecutor of Christians, as both our own writers, and others testify, and thereupon styled the fift persecuting Emperor after Nero. Post Neronem, Severus quintam Persecutionem in Christianos' exicita●it, plurimique Sanctorum per diversas Provincias Martyrio coronantur. Concerning our most Noble Protochristian King Lucius, as we are come to joy of his Immortal glory, and honour in heaven, by his happy Translation from a transitory terrestrial, to an eternal celestial and never ceasing kingdom, so we must bewail the unspeakable want, and loss, which this kingdom long time by many miseries, and afflictions suffered by the death of so holy, just, and prudent a Prince, and Ruler happening by the most diligent Calculatours of time we have, in the beginning and first year of this Age. Anno gratiae 201. Inclitus Britannorum Rex Lucius in bonis actibus assumptus ab hac vita migravit ad Christum. THE II. CHAPTER. OF THE TIME, AND PLACE OF KING LUCIUS his death; That he did not die, or was martyred in Germany. Neither had he any Sister called Emerita martyred there. It was an other Prince of Britain after this time. This our first Christian King Lucius died at Gloucester in Britain. 1. BEING come to celebrate the day of the death of our glorious King Lucius, for the joy that he enjoyed thereby, and bewail The time of King Lucius death. it, for the unspeakable loss this Nation received thereby, we are to fall into the like difficulties, both of the time, and place Matth. Westm. an. gratiae 201. Manuscript. Antiq. Eccles. S. Petri in Cornhill Londin. Matth. Paris in Hist. maiori apud Io. Caium l. 1. Ant. Cantab. Acad. pag. 109. Martin. Polon. Supputat. an. 188. in Eleutherio. thereof, which we passed for the beginning of his Reign and Conversion to Christ, before handled and dissolved: yet for the time of his death, the ancient Manuscript of S. Peter's Church in Cornhill in London, and Matthew the Monk of Westminster have given us particular intelligence, that it was in the first year of this third hundred of years. Matthew Paris writeth the same. And Martinus Polonus, that testifieth King Lucius wrote to Pope Eleutherius concerning his Conversion in the year 188. must needs give evidence to that opinion, for certain it is by all Antiquities, that King Lucius lived many years after that, to see his kingdom converted to Christ. And our Protestant Antiquaries with the best Authors (as they say) which confess this first writing of King Lucius to Pope Eleutherius was not before the 178. year of Christ: Haec contigerunt anno à Christi adventu in carnem 178. ut potiores commemorant annal. For William of Malmesbury Io. Bal. l. de script. Britan. cent. 1. in Lucio Pio. Caius supr. pag. 111. in his Manuscript History of Glastenbury, and other old Antiquities thereof, do prove, that after S. Damianus and Faganus had converted this kingdom, by the Papal Commission of S. Eleutherius, they did continue 9 years at the least at Glastenbury, King Lucius still living, and reigning hear. Guliel. Malm. l. de Ant. Coen. Glaston. Antiq. Manuscrip. tab. fixae Glast. Polid. Virgil. Hist. in Lucio. Lilius Hist. & alij Hollinshed Hist. of Engl. l. 4. c. 19 Stowe Hist. an. 179. in Lucius. Io. Bal. l. de Scriptor. Britan. centur. 1. in Lucio Pio. Author of the Engl. Martyrol. 3. day of December. Martyrol. Rom. die 3. Decemb. & alij. Polidor, Lilly, Hollinshed, Stowe, and other Protestants lean to this opinion. 2. About the day of his death there is better Agreement, for both those which say he died in Britain, both Catholics and Protestants, as also they which deny it, affirming he died in Germany, agree, that this was upon the third day of December: Lucius Pius Claudiocestriae tertia die Decembris vitae suae finem accepit. So writeth a Protestant Bishop of England, with others. And the Roman martyrologue with others, which otherwise writ of the place of his death consent: Tertio Nonas Decembris Lucij Britannorum Regis, qui primus ex ijs Regibus Christi fidem suscepit, tempore Eleutherij Papae. 3. The place and manner of his death is more questioned: diverse foreign writers contend, that he forsook his kingdom, and being made a Priest, and afterward Bishop, preached to the Rhetians in Germany, was Bishop there of Cur, and died by Martyrdom. The Roman martyrologue inclineth to this opinion, making his death to have been Curiae in Germania: At Cur in Germany, saying plainly as I have cited before, that this Lucius which died there, was the first of the Kings of the Britan's which received the faith of Christ in the time of Pope Eleutherius. This is the greatest Authority I find for this opinion, yet this Author doth not take upon him to say, that he was either Bishop, or Martyr, which he would not, neither by his Order and rule of writing, which might not omit such things, could have omitted, if he had known or probably thought either of them to have been true. And whereas this Author confidently saith of King Lucius, that he was primus ex ijs King Lucius did not preach in Germany, neither was he martyred or died there. Regibus qui Christi fidem suscepit, the first of the British Kings which received the faith of Christ, it doth formerly appear, that diverse Authors even of this Nation which might better learn the truth hereof then a stranger, could have written otherwise both of Aruiragus, Marius, and Coillus British Kings. And I have given sufficient warrant before, that for the faith and Religion of King Lucius in particular, it was Christian, before the Papacy of S. Eleutherius, and the general Conversion of the kingdom of Britain, and not of King Lucius, was wrought in the time of Pope Eleutherius: And yet this Author absolutely affirmeth that King Lucius himself did receive the faith of Christ in the time of Pope Eleutherius: fidem Christi suscepit tempore Eleutherij Papae. Neither doth he in that, or any other place make any memory of S. Author of the Engl. Martyrol. ex Eisengren. cent. 2. d. 1. & Brevia. Curiensi 4. Decemb. Caspar Bruch. Catal. Episcop. Curien. Io. Stumpff. in Rhetia. Magdeburg. cent. Guliel. Eisengr. centenar. 2. Io. Naucler. gener. 6. volume. 8. Petr. de Natal. l. 1. cap. 24. Emerita, supposed by some others, to be Sister to our King Lucius, and departing forth of Britain with him, to have been martyred in Germany, in, or near Cur in Rhetia, to which in some judgements the Ecclesiastical Office of that Church seemeth to give allowance, at the least for one Lucius regio stemate apud Britannos ortus, borne of the British Kingly Race, and his Sister S. Emerita; but this proveth rather, that it was not S. Lucius our King, but an other of the Kingly Line, which I shall prove hereafter, to have been a Son of Constantius, and S. Helena Empress, that honour of Britain, an elder brother to Constantine the Great Emperor, who became an holy Clergy man, and preached in those parts of Germany. Which together with the likeness, or Identity of name, Regal Race, and nearnes in blood, gave occasion to some to think, it was the renowned first British Christian King of that name which undertook that course of life and so ended it there. 4. That our first Christian King Lucius could not be Bishop there, is evident before, when I have kept him so long in Britain, that for Age he was disabled, for such a journey. Further they which hold he was Bishop of Churre in Germany, and Martyred there, say this Martyrdom of his there, was about the year of Christ 182. when I have proved him living, and King still in Britain 9 years after. Besides they say, that S. Emerita his Sister went with him, and was Martyred there also. But it is evident by our Histories, that our first Christian King Lucius had neither Brother, Sister, nor child, but he was unicus patris, and begotten of King Coillus in his old Age, having no other child, Anno gratiae 115. natus est Coillo, Regi Britonum, unicus filius, Matth. Westm. an. 115. Pontic. Virun. Hist. Brit. lib. 4. quem vocavit Lucium, qui factus est patri gaudium & exultatio, quia in senectute, & quasi ab haerede destitutus, genuerat eum. Whereby is evident, that this King Lucius had neither Brother, nor Sister named Emerita or any other. And with what probability can it be affirmed that a King so holy, and loving of his Country's good, and quiet, having no Christian heir to succeed him, would, or in conscience could forsake his native Country, and subjects in such a case, that were in justice belonging to his chiefest charge, which no other could execute, to preach unto foreigners, which many of his subjects and others could, and at his request would most willingly have performed. We read in Histories that many descended of Regal Race, have in such cases been taken forth of their Monasteries, and Religeous Conversation, to govern kingdoms, destitute of heirs, but that a King so virtuous, wise, loving, and beloved of his Country having no such heir to succeed him, but by such course to expose and leave his kingdom to so many certain miseries, & calamities, as fell upon Britain by the death of King Lucius, and probably were foreseen of all wise men, did, might, would, or could take such a course, Antiquities have no example, justice denieth it, charity cannot allow it. Further I shall prove hereafter that S. Emerita called the Sister of S. Lucius, was the Sister of Lucius Son of Constantius, and Helena, and so neither daughter of King Coillus, nor Sister to our first Christian King Lucius, and so he could not be that Lucius which preached in Germany. Aegid. Schudus in descript. Rhethiae cap. 15. 5. And where they say, he was Bishop of Curia, Aegidius Schudus a Germane Writer proveth, that Curia was not then builded, no such City in that Country, nor long after, and therefore with Caspar Bruchius in his Catalogue of the Bishops of that City, and others as well German and other Writers maketh Caspar Bruchius in Catal. Episc. Curien. in Init. the first Bishop of that place above two hundreds of years after the time of our first Christian King Lucius. Bruchius saith it was not a Bishops See, until about the 440. year of Christ: Episcopatus Churensis vel Curiensis in Rhetis unus ex vetustissimis Germaniae Episcopatihus, caepit circa annum Christianae Redemptionis 440. and maketh Asimo the first and Puricius or Pruricius the second Bishop thereof. Thus these Germane Writers themselves, and others of them either doubt of, or deny that History. johannes Nauclerus much urged joannes Naucl. in Chron. gener. 6. pag. 565. for this Relation, maketh it only a report, fertur: and overthroweth the History of the Church of Cur, so much stood upon for this matter, in confessing that by this History that Lucius, which is said to have preached in Rhetia, was converted by S. Timothy the Apostle S. Paul's Scholar, dead long time before our S. Lucius was borne. Sebastian Munster saith plainly, that Sebast. Monster. Cosmogr. l. 3. cap. 344. whereas there is a vulgar report, à vulgo persuasum habetur (he maketh no more of any Lucius preaching there) that one Lucius peeached in that place, if it were so, it could not possibly be our first Christian King Lucius, for he never went out of Britain, but very godly lived and died hear. Britanniae ille Rex qui circiter Annum Domini 190. floruit patriam nequaquam exiens, piè apud suos obdormivit. Caspar Bruchius also doth plainly reject all that History, as Caspar Bruchius in Catal. Episc. Curien. propè Initium. Manuscr. Gallic. Antiq. An. 296. it is applied by some to our King Lucius, and among other reasons addeth that the great difference of years will not permit it to be true, Numerus Annorum non convenit. An old French Manuscript history joineth in the same, and leaveth him living, dying, and buried in Britain. And if we come home to our own Historians, and Antiquities most likely to make the most true and King Lucius died and was buried in Gloucester in the Cathedral Church there. certain Relation of this their so renowned King, they set down the year, the day, and particular place of his death, and the very Church, one of his own foundation, where his body was interred. The day and year they have remembered before, the 201. year of Christ, the third day of December. Matth. Westm. ann. 201. Antiq. Eccl. S. Petri in Cornhill Lond. Galfr. Monum. Hist. Brit. l. 5. c. 1. Ponticus Virun. Brit. Hist. l. 5. in initio. Matth. Westm. 201. in Chron. Compilatio M. S. de gest. Brit. & Anglo. in Lucio. Manuscr. Hist. Gallicar. Princip. Or que nous sommes. In Lucius. Caxton. Histor. part. 4. in K. Lucius. Manuscr. Hist. Antiq. in Lucio. Antiquit. Eccl. S. Petri in Cornhill Londini. Harding Cronic. c. 51. f. 44. Theatre of great Brit. l. 6. c. 9 §. 18. Aegidius Schudus de Prisca Rhetia: Hermanus Schedelius c. 3. Stowe & Howes Hist. Titul. the Romans in Marcus Aurelius Antonius. Harrison Description of Britain. c. 9 S. Lucius body after translated to other places, or some part thereof. For the place our old British History saith, he died at Gloucester and was with honour buried there in the Cathedral Church. In urbe Claudiocestriae ab hac vita migravit, & in Ecclesia primae Sedis honorificè sepultus est. So likewise writeth Ponticus Virunnius; vitam finivit in urbe Claudiocestriae sepultus. Matthew of Westminster setting down the time, as before, saith also he died at Gloucester, and was honourably buried there in the Cathedral Church. Inclitus Britannorum Rex Lucius in bonis actibus assumptus, Claudiocestriae ab hac vita migravit ad Christum, in Ecclessa primae Sedis honortficè sepultus. The same hath an old Manuscript called Compilatio de Gessis Britonum & Anglorum, where, in Lucio is said, in urbe Gloucestriae obijt, & in Ecclesia primae Sedis honorificè sepultus est. The old Author of the French Manuscript, which beginneth, or que nous sums: saith: at the last he died at Gloucestre, and was interred in the Church of the Chief See, Deal primer See. Our old English Chronicle saith: he reigned with much honour, and after died, and lieth at Gloucester, so hath an old Latin Manuscript History: mortuus est Lucius & sepultus in Claudiocestria. The old Manuscript of S. Peter's Church in Cornhill at London avoucheth from diverse Antiquities that he was buried at Gloucester where the Church of S. Francis was after builded, being at the time of his death the Cathedral and Episcopal Church of that City, as I have remembered. John Harding also witnesseth of this King's death and bury all at Gloucester. At Cairglowe buried after his dignity. 6. And not to exclude the testimony of our Protestant Antiquaries in this Relation, in their Theatre of great Britain, written and composed by diverse of their best Historians, and published with their common applause, and Approbation, they make this History of King Lucius his death in Britain a matter without question, true, and thus scoffingly condemn those writers Which would carry him to end his days in germany. That this Lucius should be the Apostle to the Bavarians, or that his Sister Emerita was crowned with the Flames of Martyrdom fifteen years after his death, I leave to the credit of Aegedius Schudus and Hermannus Scedelius the Reporters. Others of them plainly say: Lucius was buried at Gloucester. Yet this general consent of Antiquity for his first burial at Gloucester doth nothing hinder, but as the kuowne devotion both of the Britan's and Saxons after them towards holy Reliks' did often and with great reverence and solemnity remove the bodies of holy Saints, or parts of them for their greater honour. So it might or did after fall out with the whole body of this renowned King, or some part thereof. And the Tradition of Winchester is, that the whole body of King Lucius, or a great part thereof, being once removed before, was the second time Translated thither, & there lieth in the body of the great Church under a marble stone elevated about two foot from the pavement, the same stone being now broken in two places, having upon ●t, and those holy Reliks' a Cross of 7. great brass buttons, whereof 5. are set down in length, and the other two making the perfect figure and form of the Cross, one on each side of the others making the length. And this reverend Translation of King Lucius body to diverse places in Britain is sufficiently insinuated, by the old Author of the French Manuscript History, I Manuscr. Gallic. sup. c. 9 have cited before, who although he confidently affirmeth, that King Lucius died at Gloucester, devia a gloucester: yet he addeth, that he was afterward buried in the chief See in the City of Caerlegion: & En Leglise del Primer See, cest assavoir en la cittie de Legions estoit enterres, and this he saith, was in the 196. year of Christ's Incarnation, l'an de l'Incartion 196. 4. or 5. year's sooner than others before have set down his death, except the forenamed Manuscript Compilation which hath the same Computation of his death saying, sepultus Compilatio M. S. de gest. Brit. & Angl. in Lucio. est Anno Incarnationis Dominicae 196. herede carens. THE III. CHAPTER. HOW NOTWITHSTANDING THE DEATH of King Lucius without Heir to succeed in the government of the kingdom, the Britain's persevered constantly in the Christian faith: and the Scots by Preachers sent from Saint Victor Pope of Rome at the entreaty of their King donald received the faith, and as the Britain's continued in it until the Protestants time, even by their own confessions. 1. AND both to assure us further of the undoubted truth of those Histories, which testify, the death and burial of King Lucius to have been in Britain, and not in any foreign The great loss Britain had of King Lucius his death. Region, as also to give us better notice and trial what honour, peace and quiet spiritual and temporal with other happiness this kingdom enjoyed by King Lucius blessed life, and lost them by the loss of him: it is the constant agreement of Antiquities, Galfr. Monum. Hist. Reg. Brit. l. 5. c. 1. Virun. l. 5. Histor. Matth. Westm. An. 201. Holinshed Hist. of Engl. l. 4. c. 19 Compilatio M. S. de gest. Brit. & Angl. in Lucio. that Britain now made by his death destitute not only of so worthy a King, but also of any certain Heir, or Successor of that Regal Race, fell to intestine discord, and variance, by which it was miserably afflicted, long time upon that occasion. Caruerat ille sobole, oritur seditio inter Britoneses de successuro in Regnum: & Romana potestas infirmata est. A Protestant Historian thus writeth in general of this matter: King Lucius died without issue, by reason whereof, after his decease, the Britain's fell at variance, which continued about the space of fifteen years as Fabian thinketh, howbe it the old English Chronicle affirmeth that the contention betwixt them remained fifty years, though Harding affirmeth but four years. Which his words of Hardings opinion that this variance among the Britain's continued but 4. years, are to be amended, for Harding setteth down Matth. Westm. An. 205. Florent. Wigor. in Chro. Marianus Scotus & Martin. Polon. in Severo. Harding. Chronic. c. 51. f. 44. the dissensions of the Britain's, as other Historians do, and maketh them of as long continuance, only he saith, that Severus the Emperor came hither, four years after the death of King Lucius, to seek to appease things, so doth Matthew of Westminster, Florentius and others as fare as Harding doth, his words be these of King Lucius death. For cause he had non heir to keep the land, Through all Britain the Barons 'gan discord Unto the time that Romans took on hand To choose a Prince by their steadfast accord: But 4. year were gone or then they could accord, In which then Sever the Senator Hither came to be their Governor. Where Harding doth limit the four years, only to the Romans, to take notice and deliberate of these things, and conclude to send Severus hither, saying. But four years were gone or then they could accord, Meaning the Romans about this matter, for it is evident both by Harding and all other Antiquaries, that Severus did not accord the Britan's, but the variance continued hear during his whole life, and he was slain at York, in the same contention, as both Harding and all others testify. Harding saith: But King Fulgentio of pights and Scots again Harding Chron. c. 53. s. 45. With host full great, seiged Ebranke city Which Sever rescued, and was slain And Fulgentio also for beaten there did die. And he continueth the Britain's wars, and tumults hear long time after Severus his death, and his sons after him, as other Antiquaries likewise Christians in Britain quiet for Religion, until the Persecution of Dioclesian. do, finding little quiet hair, until the later end of Constantius, Father of Constantive the Great, Emperor. Which will more appear hereafter, so fare as it carrieth any connexion with our Ecclesiastical History. 2. And yet notwithstanding such a world of unquietness hear, and many most or almost all our Kings in the mean time being Pagans, the Christians hear were quiet for Religion by Antiquities. The ancient Manuscript of Winchester, saith, that from the first planting of the faith in Britain, in the Antiquitat. Manuscr. Ecclesiae Wintonien. time of King Lucius to the first year of Dioclesian, an hundred years together, Christian Religion was quiet in peace, & the Religious men all that while lived quietly in their Monasteries. Duravit Christianitas in Britannia a tempore Bed. Eccl. Hist. l. 1. c. 4. Florent. Wigor. Chron. An. 162. 184. Henr. Hunting. Hist. l. 1. in Marcus Anton. Verus. Peruetus. Antiq. Manuscr. de primo statu. Landau. Eccles. Matth. Parker. l. de Antiq. Britan. Goscelin. Hist. Io. Bal. cent. 1. de Script. Brit. Godwin Conuers. of Brit. Theatre of great Brit. & alij. Gildas l. de Excid. & Conquest. Brit. c. 7. vide licet a primo Anno Lucij Regis primi Britannorum Cristiani, usque ad primum Annum Dioclesiani Principis quieta in pace, centum annis & tamdiu Monachi Deo seruientes praedictum vetus Caenobium (Wintoniense) quiet inhabitabant. S. Bede absolutely affirmeth of the Britain's, that from the planting of the faith of Christ, among them in the days of King Lucius, they kept it unuiolate, and whole in quiet peace until the times of Dioclesian, Susceptam fidem Britanni usque in tempora Dioclesiani Principis inviolatam integramque quieta in pace scruabant. Florentius Wigorniensis hath the very same words: so hath Henry of Huntingdon. The old Manuscript History of the first state of the Church of Landaffe justifieth, that the Britain's kept this their first faith sincere without any stain of error until the Pelagian Heresy. Quam Christianae Religionis fidem sine aliqua pravi dogmatis macula sinceram conseruaverunt usquedun Pelagiana Haeresis orta est. This is also the general opinio of our Protestant Antiquaries. Yet we must not make this so universal a truth, to think that all which received the Christian faith in those days of King Lucius, did Religiously observe the same, and that all the Britain's without exception were Christians: for we read in S. Gildas, whose Authority we may not easily reject: praecepta Christi licet ab Incolis tepidè suscepta sunt, apud quo sdam tamen integrè, & alios minus usque ad Persecutionem Dioclesiani Tyrani novennem, permansere: Although the Precepts of Christ which the Britan's received in the time of King Lucius, were coldly entertained of the Inhabitants hear, yet among some they remained whole, and with others not in such integrity, until the Persecution of Dioclesian the Tyrant. 3. We shall find hereafter many continuing hair in Britain in Paganisime, both of the Princes, and people, before Dioclesian his Persecution began, in this or any other Nation. Yet it will be remembered for ever to the eternal honour of those our Primative Christian Britain's, that notwithstanding the universal Inundation of licentious Paganism, which had reigned hear before, the hazard of the disfriendship of the Idolatrous Roman Emperors and Senate then swaying almost the known world, and diverse Persecutions of Christians raging in that time, and civil dissensions now further by the death of King Lucius falling out among our Britain's, yet in all these tempests of calamities, and afflictions they still without any interruption, or corruption continued in their holy Christian Religion, not only secretly, but with external glory, and splendour of Bishops, Priests, Religious men, and women, Churches, Altars, and their Ornaments, as I have before remembered. And at this present, when in moral and worldly usual proceed, nothing could have been more feared, than a relapse to Idolatry, by the death of so worthy, and holy a governor as King Lucius, a new zeal and devotion was kindled in the hearts of the Northern Brittanes, and Scots in imitating the example of The Scots with their King Donaldus receive the faith of Christ from S. Victor Pope. him, and his happy Subjects in this kind. For at, or presently after his death, King Donald then reigning over the Scots receiving from Pope Victor, as King Lucius before had done from Pope Eleutherius, holy Preachers, and Instructors, received and publicly with his wife, Nobles and Hector Both. Scotor. Hist. l. 6. f. 89. other subjects, professed the faith of Christ. Talem dederat Regi Donaldo animum pacis Princeps & Authour Christus Dominus, quod verae pietati aspernato malorum Daemonum cultu, seize Paulo ante addixerat. Nam Severo imperante Romanis apud Victorem Pontificem Maximum, qui quintusdecimus post Petrum Ecclesiae praefuit, per Legatos obtinuit, ut viri Doctrina & Religione insignes in Scotiam ab eo missi, se cum liberis & coniuge Christi nomen profitentes, baptismate insignirent. Regis exemplum Scotica Nobilitas secuta, aversata impietatem, Christi Religionem complexa, Sacro fonte est abluta. Fuit annus ille quo Scoti adlumen verae pietatis, Dei optimi maximi benignitate vocati sunt & recepti, ab eo qui primus fuit humanae salutis tertius, supra ducentesimum: Christ our Lord Prince and Author of peace gave such a mind to King Donald, that contemning the worship of wicked Devils, he addicted himself to true piety. For when Severus was Emperor of the Romans, by his Ambassadors he obtained of Pope Victor, the fifteenth after S. Peter, Which ruled the Church, that men renowned for Learning and Religion to be sent from him into Scotland, that might baptise him with his children, and wife professing Christ. The Scottish Nobility following the example of their King forsaking impiety, and embracing the Religion of Christ, was baptised. This year wherein the Scots by the mercy of God almighty were called, and received to the light of true piety, was the third above two hundred from the first of man's Salvation. Thus fare this Scottish Georg. Buchan. Rer. Scoticar l. 4. c. & Rege 27. Holinsh. Hist. of Scotl. in K. Donald. Historian from the Antiquities of that Nation, to which their Protestant Writers do also in substance consent, as also the Protestant Antiquaries of England. Among which one writeth in this manner: King Donald in the days of the Emperor Severus, sent a Messenger with letters unto Pope Victor, being the 15. in number, as they say, after S. Peter, declaring unto him, that he was fully minded to receive the Christian Religion, and utterly to forsake the superstitious service of the Heathenish Gods, and therefore instantly required him to send some godly learned men, to instruct him in the right belief. The Pope hearing this, and being glad to increase the faith of Christ through all parts of the world, sent with all speed into Scotland, such well disposed parsons, as he thought most meet for that purpose, who at their arrival there, did their endeavour in such diligent sort, that not only the King, but also through his example, a great number of the Nobility were baptised, and clearly forsook their former errors and Idolatry. This was in the year after the birth of Will. Harrison descript. of Brit. cap. of Relig. Edw. Grymston Book of Estate. in Scotland pag. 20. Christ our Saviour 203. The like have other English Protestants of this matter, of whom one saith: Scotland received the faith in the time of Pope Victor the first in the year 203. and Idolatry did quite cease under King Crakinte, who died in the year 313. Celestine the first sent Palladius thither to root out the Pelagian Heresy, which began to increase there under Eugenius the second, who died in the year 460. since this time the Realm continued long in profession of the Romish Church until these later days, the Reign of King james who now liveth. 4. Thus we see how ignorantly, or rather impudently some Protestants have written, in affirming that because some of the Britan's and Scots of this Island at the coming of S. Augustine hither were fallen into old and exploded error of some Churches of Greece, that therefore without any warrant or Writer so affirming, they received their first faith from the Churches of Asia, when it is evident by all Antiquities, and these Protestants themselves, that the Britan's did receive Christian Religion from the Pope of Rome S. Eleutherius, and the Scots from Pope S. Victor, the two greatest Promulgers, and Defenders of the true Paschall observation, and greatest Enemies to the other erroneous custom, and abuse that ever were. And being so plainly All Britain, both Britan's, Scots, and others, Christians, ever subject to the Pope in Spiritual business until Caluins' time. confessed by these Protestants before, that the Scots which agreed in Religion with the old Christian Britan's of this kingdom, as all Protestants and others agree, did continue in the Profession of the Romish Church from their first Conversion, until the crowning of King james the sixth a Child in his Cradle, what a childish new upstart Profession of Protestants must that needs be, by their own confession, which beginning with not contradiction of a yet speechless Infant, to build one such a ground hath rejected the Authority of all Popes, Counsels, Churches, holy learned Fathers, Saints, holy Kings and Christian Rulers in so many hundreds of years? Or how can any man, Scot, or other apprehend, that except King Donald his Nobles and Counsellors therein, had been assured that the chief disposition of spiritual affairs belonged to the See of Rome, and Pope thereof, that he a Christian in judgement at the least before, as so ancient and approved Antiquities prove, and in peace, and amity with King Lucius of Britain, where so many renowned Bishops, and Clergy men then lived, and to whom by the Testimony and Decree of Pope Eleutherius before remembered, all Scots ●nd Picts about this kingdom of Britain were Feudatories and Subjects, and that in France and all other Nations between our Scots, and Rome, there were many holy and learned Christian Bishops and Clergy men, that he in prudence would, or could have sent so solemn ambassage, and supplication to effect this suit to the Pope of Rome, whose Emperor then, or presently after, and before this holy work was wholly effected, was the greatest enemy in the world to the Scottish Nation, with all force, malice, and Power he could, invading it? Therefore we must needs conclude, even by Protestant warrant, and allowance, that this whole kingdom of Britain from the first Conversion thereof to Christ, did ever and continually until these days of John calvin, that Father of the English Protestant Religion, in all duty and obedience persevere in the unity, and doctrine of the Popes and Church of Rome, by whom it was first converted to Christianity. THE iv CHAPTER. THAT ALLTHOUGH THE BEING OF THE Scots in Britain in the time of S. Victor is uncertain, and not proved, but rather otherwise, yet the Inhabitants of the part now called Scotland, Britan's or whosoever, were converted in King Lucius and this time. The Bishops of the converted Scots were ever true Bishops, and they ever obedient to the See of Rome. 1. BUT before we enter into any further particulars of the Conversion of the Scottish Nation by S. Victor Pope, and his Apostolic Disciples employed therein, which is very sparingly remembered in any Antiquities left unto us; to deliver ourselves so fare as we can from Ambiguities, and uncertainties, it is requisite to say some what, at least in general of what part, place, When the Scots now supposed to be converted to the faith came first into Britain, and where they now lived. Country, or Island, in, or about this great Island of Albion, or Britain, these Scots were, which are recorded to be converted at this time. For whatsoever the Scots plead that this happened to their Nation long after their entrance into this great Island, which they contend to have been in the year of the world's Creation 4617. Annum quo Albionem Scoti ingressi fe runtur ab orbe condito tradunt supra quater millesimum & sexcentesimum decimum septimum. This Hect. Both. descript. Scot Reg. fol. 4. Nicephor l. 1. Hist. cap. 10. Alphonsus Rex. Euseb. in Chron. Isid. l. 5. Origin. Cyprianus lib. Exhort. Martyr. Hieron. in Epist. ad Tit. August. lib. 12. civet. cap. 10. Martyrolog. Rom. Marian. aetate 6. an. 1. Math. West. an. 1. Protest. Angl. marginal. Annotat. in illum locum. Hol●insh. Hist. of Engl. l. 3. cap. 18. jacob. Gordonus in Apparatu cap. 2. seemeth to be a strange calculation, and not firm enough to be builded upon: for how could the Scots living in dark ignorance of God, and heavenly things and knowing nothing of the Creation of the world, or such things, but by all writers, a very unlearned, rude, and barbarous people, exiled, banished and wandering men, possibly have any such certain Tradition of their arrival in Albion, in such a year of the world's Creation, of which they were long time after utterly ignorant? And Hector Boethius the Scottish Historian, which with other writers setteth down this Conversion in the 203. of Christ, and yet maketh that to be in 5399. year of the world's Creation, differeth from all other Computations, either of Nicephorus, recompting the birth of Christ in the 5500. year of the world, K. Alphonsus in the 6984. Euseb. 5199. S. Isid. 5220. S. Cyp. to his time 6000. and S. Hier. & S. Aug. in their days 6000. long after S. Cyp. By the Roman martyrologue 5199. between the Creation & Christ. By Marianus 4163. Matthew of Westminster maketh an other account, some English Protestant Antiquaries, make the distance between the Creation 3066. others 3807. Others of them reckon otherwise. And by some writers it cometh to about 4000 years. Such and so manifold variances being among learned Christians in this account, we may not easily admit for certain, what any man will therein propose from a Scottish Pagan surmised Tradition. Especially when we have many Antiquities, both British, English, and foreign, Christian and heathen, to incline us to think, that the Scots were not long after this time, so seated in any number in this great Island with such Power, or command, that they could give the denomination of Scotland, to any great part thereof, or assume the name of a King unto them, called Scotorum Rex, the King of the Scots, but they still remained in the out little Lands, Hebrides, Mon●; Orchads, jona, and others. We find in an Oration of josephus the jew to his Countrymen in the time of Titus, speaking josephus' orat. ad judaeos, apud Egesippum l. 5. cap. 15. Fascicul. Temp. Anno D. 74. Humf. Lhoid in Breviar. Britan. of the Roman Emperor's Power at that time: Tremit hos Scotia quae terris nihil debet, that our Scots then lived not in any great part of Land, but at Sea and in little Lands near unto Britain. Walterus Rollewink Author of Fasciculus Temporum writeth, that the British Scots did begin hear, but in the year of Christ 74. Scotagens oritur ex Pictis & Hiberis in Albania propè Angliam circa Annum Domini 74. Which is manifest also by Matthew of Westminster, and others writing, that the Picts coming hither about that time, and finding none but Britan's hair, desired to match with them in marriage, which the Britan's refusing, the Picts went to the Sots of Ireland in the year of Christ 76. and had wives from thence. And the Scots thus came first into Britain. Picti uxores non habentes, filias & cognatas Britonum petierunt ab eyes. Matth Westm. Anno gratiae 76. 77. Bed. l. 1. Hist. Eccles. cap. 1. At illi ut passi fuerunt repulsam, transfretaverunt in Hibernian, & exilla Patria mulieres reducentes, pueros▪ susceperant ex Pictis & Hibernensibus Scoti originem habuerunt, quasi ex diversis Nationibus compacti. Scot etenim illud dicitur quod ex diversis rebus in unum aceruum congregatur. Our English Protestant Historians holinsh Hist. of Engl. l. 4. c. 15. Stowe and Howes Hist. Romans in Marius. Humphrey Lhoyd in Brevi. Brit. cap. in descript. Scotiae. thus relate this matter: King Marius having conquered the Picts, that came into Britain, granted licence to them, that remained, that they might inhabit in the North part of Scotland, called Catnesse, being as then a Country in manner desolate wirhout habitation: whereupon they withdrew thither, and settled themselves in those parts. And because the Britan's disdained to grant unto them their daughters in marriage, they sent unto the Scots into Ireland, requiring to have wives of their Nation. The Scots agreed to their request, with this condition, that where there wanted lawful Issue of the King's Lineage to succeed in the kingdom of the Picts, then should they name one of the woman's side to be their King. Thus the Picts next after the Romans, were the first of any strangers, that came into this land to inhabit, as most writers affirm, although the Scottish Chronicles avouch the Picts to be Inhabiters hear, before the Incarnation of Christ. But the Victory which Marius obtained against their King Roderike, chanced in the year after the Incarnation 87. neither was there any Writer of name, that made mention either of Scots, or Picts, before Vespasianus his time, about the year of the Incarnation 72. Henry of Huntingdon Henric. hunting. Hist. l. 1. following (as he saith) Ancient Authors, haec sunt quae à scriptis veterum traduntur, setting down the coming of the Picts into Britain, and their marrying with the Irish, setteth down the coming of the Scots out of Ireland hither long after that time: procedente tempore venerunt & Scotti ab Hibernia Harding Cron. fol. 42. cap. 50. in Britanniam. Harding citing Mewinus the old British Writer for Author, affirmeth, that the first Scots that came to Britain, came in the 75. year of Christ. Giraldus Cambrensis maketh the first inhabiting of the Scots in Britain to have been in the time of great Nell, Nelli magni, King of Ireland, who was Father to King Laegirius, in whose days S. Patrick preached Girald. Cambr. Topograph. Hibern. cap. 16. in that Country, which was not by any account before the year of Christ 418. praedicto Nello Hiberniae Monarchiam obtinente, sex filios Muredi Regis Vltoniae in class non modica Boreales Britanniae partes occupasse. Vnde & gens ab ijs propagate, & specisicato vocabulo Scotica vocata, usque in hodiernum diem Angulum illum inhabitant, Where he confidently delivereth, that the name of Scots, and Scotland in Britain began hear at this time. 2. And although the Scottish Histories contend, that the Scots in Britain had gathered a great Army of men and women, as their use and need was, against Maximus, which they had gathered ou● of Ireland, the out Lands, and such Scots as were then come into Britain, y●t being overthrown in battle, they were so fare unable after to make resistance, even by their own Chroniclers, that to use their own words, A Proclamation coming forth from Maximus that all such as were natural Scottish men should by a certain day avoid out of those Countries that they possessed in Britain, upon pain of losing life, and goods, and to deliver up their houses, and lands unto such Britain's, and Picts, as were appointed by the Romans for to enjoy the same. The Scots perceaving themselves not Both. Scotor. Hist. l. 7. Hollinshed Hist. of Scotland in Eugen. an. 352. Georg. Buchan. Rerum Scot lib. 4. in Reg. 39 able to make any resistance, obeyed this commandment, some of them passing over into Ireland, some into the Western Isles, and some of them got over also into Norway and Denmark, and many got entertainemen amongst the Roman soldiers, and went over with them into France. And so there was neither man, woman nor child of the Scottish Race left in Britain, their Priests also and Religious men were banished and fled into the I'll of jona. This was in the year of Christ 352. Boethius saith, this was about the 379. year of Christ, and the Hect. Both. in Catal. Scotor. Reg. in Eugen. 1. & Fergusio 2. & l. 6. Histor. holinsh. Hist. of Scotland in Fethelmacus. Scots had no King after this until the 422. year of Christ's Incarnation. Scoti inde quatuor & quadraginta annis sine Rege ad Annum virginei partus quadringentesimum vigesimum secundum fuere. And they confess, that Eugenius which was thus overthrown by Maximus, was but an Islander of Mona. Eugenius è Mona Insula, and from thence made King of the Scots. Paulus Orosius scholar to S. Augustine the Doctor, living long after this time, confineth the Scots to Ireland, and the Isles Mevainae in his days: Hibernia proprior Britanniae a Scotorum gentibus colitur. Huic etiam Meuania Insula proxima est, & ipsa spatio non parua, solo commoda, aeque a Scotorum gentibus habitatur. S. Bede also, both by Paulus Orosius Hist. Britain's, Saxons and Scots judgements, the surest Author we can have in this matter, setting down the coming of the Picts into these parts, first to the Scots in Ireland, and then landing in Britain in the time of Marius, as I have before related, long after the Nativity of Christ, proveth that the Scots came hither long after that time. Procedente autem tempore Britannia post Britoneses & Pictos tertiam Scotorum Nationem in Pictorum parte recepit. And again: Hibernia propriè patria Scotorum est ab hac egressi ut diximus, tertiam in Britannia Beda Eccles. Hist. lib. 1. cap. 1. Britonibus & Pictis gentem addiderun●. And the Scottish Antiquaries which would make so long, and ancient a Catalogue of their Kings, do not at any time call them, or any of them in those times Kings of Scotia, or Scotland, Hector Both. Scot Hist. l. 1. 2. 3. 4. 5. 6. Georg. Buchan. Rer. Scoticar. l. 1. 2. 3. 4. etc. but Kings of the Scots, Scotorum Reges. 3. And to return to Ecclesiastical matters again. This is confirmed by this present History of the Conversion of the King of Scots Donaldus by Pope Victor, and his Apostolic Preachers, among whom we do not find any one Bishop to have been sent, nor any Bishopric erected in any place, where probably this King Donald, or any King of the Scots ruled, long time after this. The Scottish Antiquaries themselves that stand so stiffly for the Antiquity of their Nation, do freely acknowledge that the first Episcopal See, that ever was, where their Kings ruled, was erected in the time of Dioclesian his Persecution, and this in the Island of Mona, and given to S. Amphibalus a British Bishop by King Crathlint, King of the Scots at that time. Fuit id templum Hect. Both. Scot Hist. lib. 6. fol. 102. omnium primum Christiano ritu, ubi Pontifex sacerque Magistratus sedem haberet primariam inter Scotos, cuius nostri meminere Scriptores, dedicatum. Nunc S. Palladius sent by S. Celestine Pope, the first Bishop of Scots sent from Rome. vocant Sodorense Fanum. And they both confess, that S. Palladius whom S. Celestine Pope sent to the Scots above 200. years after this, was the first Bishop which any Pope made & sent thither, & the first that consecrared other Bishops among the Scots. Erat Palladius primus omnium qui Sacrum inter Scotos Hector Boethius Scot Hist. l. 7. f. 133. Georg. Buchan. Rer. Scotic. l. 5. in Rege 42. Hector Both. supr. l. 6. Holins. Hist. of Scotland p. 88 Manusc. Antiq. & Io. Capgrau. in Vita S. Niniani. Hector Both. Scot Hist. l. 7. f. 119. Io. Bal. l. de Scriptorib. Brit. cent. 1. in Niniano Beruicio. egere Magistratum, a summo Pontifice Episcopus creatus. And: creditur idem Palladius primus, Episcopos in Scotia creasse. And they set down the Bishops, and places, which, and where he created them: Seruanus in the Isles of the Orchades, and Toruanus for the Picts. Palladius Seruanum Episcopum ad Orchadas Insulas creavit: Et Teruanum Pictorum Archiepiscopum constituit. These were the first Bishops which the Scottish Antiquities remember to have been either among them or the Picts, except S. Ninian, sent a little before from the See of Rome, to convert the Pictish Nation. The old Manuscript, and Capgrave in S. Ninian his life say, that he there ordained Priests, consecrated Bishops, & divided the Country into Parishes. Ordinavit Presbyteros, Episcopus consecravit, & totam terram per certas Parochias divisit. He being a Noble Britain by birth preached both to the Scots, Picts, and Britan's that were in those parts, and died an old man about the year of Christ 432. about which time S. Palladius came hither. Ninianus Episcopus sanctitate & Miraculis clarissimus, Scotorum, Pictorum, Britowmque Doctor ad senium usque, obijt faelicitatis nostrae Anno 432. 4. It is an evident falsehood which a Puritan Scottish Historian speaking of this time of Paladius his preaching to the Scots affirmeth, that until then the Churches were governed by Monks without Bishops. Ad id usque tempus Georg. Buchan. Rer. Scoticar. l. 5. Rege 42. Ecclessiae absque Episcopis per Monachos regebantur. For I have showed before, how from the beginning of Christianity the Churches of Christ in all places were governed by Bishops, and such ever ruled hear in Britain also, thirty or more in number hear in Britain, and how the Northern inhabitants of Britain that were Christians, whether Britan's, Picts, or Scots, were subject to the Archbishop of York and the Bishops which were under him. And although at the first Conversion of the Scots of this our Britain, whether continuing in the out Lands, or in some small numbers within the main kingdom, not being Owners or Possessioners of any Cities, & places, which were, or by the practice of the primative Church, might be allowed for Fpispall Sees, they could not have Bishops of their own at that time, yet I have instanced before that so soon as they came to enjoy such places as might be allowed for Bishop's Residences, they also enjoyed Bishops, with all other Holinshed Hist. of Scotland in K. Eugenius. Io. Bal. l. de Scri. Brit. cent. 1. in Brigida Lagin. Capgr. in S. Brig. Hector. Both. Scot Hist. l. 9 f. 187. Holinsh. hist. of Scotl. in Malcolme 3. Hector Both. Scotor. Hist. l. 7. f. 133. Henric. Huntingdon. Hist. l. 3. Christian Nations, so they had S. Amphibalus in Mona Bishop of Soder there, S. Ninian and other Bishops consecrated by him. And a Protestant Antiquary in his History of Scotland writeth, that the Scots had Bishops in the time of Maximus, and were banished then with the other Scots. And we find many Ancient Bishops, as Machillas, Bruno, and others Successors to S. Amphibalus in Soder. And the Scottish Historians confess, that the Hebrides Lands, Galloway and the adjoining Countries were subject to that Bishops See, till the time of King Malcome the third, about the year of Christ 1057. Hebrides, Gallovidiam, ac illis vicinus Regiones Sodorensi Episcopo, cui in Mona Sedes erat Sacra, usque ad Malcolmi tertij Regis tempora in rebus paruisse divinis. And the same Scottish Antiquaries with others prove, that although their Bishops were commonly chosen at the first out of their Culdeiss, holy Priests, or Monks, yet they were consecrated and made Bishops, as others were. Ex monachis & Culdeis Pontifices assumerentur. And to be assured, that these Scottish Bishops were truly and rightly consecrated, it was an old custom of the Scots in the time of S. Wiro almost a thousand years since that when Manuscr. Ant. in Vita S. Wironis Episc. Capgr. Catal. in eod. the Scots had any Bishop to be Consecrated, they sent him to Rome to be sacred there: moris erat apud Incolas Pastorem à se electum Romam manibus Apostolicis ordinandum dirigere, ordinatumque sedem & plebem revisere. And that holy The Bishops of Scotland ever truly consecrated, as the Roman use was. Bishop, together with Plechelmus, which went with him, was so Consecrated by the Pope according to that custom, a custom so long since with that Nation, that it seemeth to have been there kept, and observed from the time of the first Bishop there S. Ninian consecrated, and sent thither by the Pope of Rome. For S. Bede saith, that this S. Plechelmus which was thus Consecrated at Rome with S. Wyro by the Pope, was Bishop of Candida Casa (S. Ninian his See, both builded and founded by him) Plechelmus in ea quae Candida Bed. Hist. Eccl. l. 5. c. 24. Capgrau. in S. Ninian. Manuscript. & Capgr. supr. in S. Wyrone Episcopo. casa vocatur Episcopi Praesulatum tenet. Which standeth in that I'll, or Peninsula, where this custom was to send their elect Bishops to Rome to be Consecrated by the Pope. Moris' erat apud Incolas eiusdem Insulae Pastorem a se electum Romam manibus Apostolicis ordinandum dirigere. Which is evident by the words immediately following: ordinatumque sedem & plebem revisere. That the person thus elect and sent to Rome to be Consecrated Bishop by the Pope, should after his Consecration return to his See and people of his Diocese, which must needs be this Scottish Island where Candida Casa was; whether S. Pecthelmus or Plechelmus returned, after his Consecration at Rome, and there held his Episcopal See, as S. Bede witnesseth, so this custom must needs be in that Scottish Island. And except our Scottish Histories before deceive us, when they call Teruanus' Archbishop, who was Bishop hear by S. Palladius, Pope Celestine his Legate, his ordination, all the Scots observed or were bound to this custom. So that of all people in the world we may not call The Christian Scots truly obedient to the See of Rome. the validity of the Scottish Bishops Consecration into any question or enter into the least suspicion of any wilful revolt of that people from the Church of Rome. Of Ignorance as in the Paschall observation, by distance of place, and troblesomenesse of times they may be accused, of any wilful error or disobedience they cannot be condemned. 5. Although I have been thus sparing upon the remembered reasons, to affirm, that the Scottish Nation either in this great Island, or any the out Lands thereof had before this time of S. Victor his sending Preachers to convert them received the faith of Christ: yet I may be bold, upon better warrant to deliver, that generally for the most part, the Inhabitants of that part, now called Scotland, whether Britan's, Picts, or Scots, did then or soon after receive the Christian faith: for the Britan's of that Country we have heard before, that they were converted in the time of King Lucius by the Legates, Manuscr. Antiq. de primo statu Landau. Eccles. Antiq. Glaston. tabul. ligneis Fixae. Guliel. Malm. l. de Antony's q. Caenobij Glaston. Tertull. l. contr. judaeòs c. 7. Magdeburg. centr. 2. cap. 2. Theat. of great Brit. l. 6. and Apostolic Preachers sent by Pope Eleutherius. To pass over printed Authorities in all men's hands, the old Manuscript of Landaffe saith, that both King Lucius and the Nobles of Britain, the name to the whole Island then, were baptised, Lucius & totius Britanniae Primates Baptismum susceperunt. The Antiquities of Glastenbury from old Annals of credit, Tradunt bonae credulitatis annal, do deliver that the Legates of Pope Eleutherius did preach and baptise through all parts of Britain, huic praedicando & baptizando Britanniae partes peragrantes. William of Malmesbury in his Manuscript History of the Antiquity of that place, plainly teacheth, that they baptised, preached, and travailed throughout the whole Island. Baptizantes, & praedicantes & universam Insulam peragantes. And Tertullian speaketh directly of the Britan's, when he saith, Britannorum Romanis inaccessa loca. That the Britan's in those places whether the Romans could never come, had received the faith of Christ, which must needs be understood of the Britan's which were then in Albania, now Scotland. And I have proved before, that in the time of King Lucius Pope Eleutherius and his Legates hear did make all the Christians of that Northern part whatsoever they were, Britan's, Picts or Scots, Bishops, Priests, others of the Clergy or Laity subject to the Archbishop of York. And the Scottish Antiquaries who plead so much for their honour, say, that Pope Victor his Priests which he sent hither did not only preach the faith of Christ unto the uttermost part of this Island of Britain or Albion: but instructed the people in Learning & Divinity. Incaepere & nostri tum primum, sacras Hector Both. Scot Hist. l. 5. f. 89. 90. colere literas, Sacerdotibus praeceptoribus, quos Victor Pont. Max. ad Christi dogma propalandum in extremam miserat Albionem. And by these Apostolic men thus sent from Rome by Pope Victor, many of the Picts also which inhabited in the North of Britain, were converted at this time, or before in the Conversion in the time of King Lucius: for although S. Ninian which came hither about the end of the fourth hundred of years of Christ, is commonly reputed the first Bishop, especially Consecrated at Rome, and expressly by the Pope sent to that Nation, yet many of them were long time before converted to Christian Religion and finding no other general conversions hear, in our primative Church but under Pope Eleutherius and Victor, we must asscribe these Picts Christianity to them or their Disciples. 6. Christian Religion was so propagated among these Picts, in the later end of this Age, that the very women of that Nation were able in dispute to confownd the best Learned Pagans. Among them there was one most renowned Hector Both. Scotor. Hist. l. 6. f. 104. 105. Ann. Scotici ibidem. holinsh. Hist. of Ireland. Marcus Antonius de Dominis l. 2. de Repub. Christ. c. 8. p. 277. 278. not only by our Irish, Scottish, British, or English Antiquaries, whether catholics or Protestants, but by the ancient Greek writers, among whom Theodoret with others witnesseth, that a Christian Pictish woman so with reasons, and Miracles convinced a King and Queen with many others in Ireland, in the time of great Constantine Emperor, that a Bishop was sent to that Nation, to perfect that she had so happily begun. And we find that long before the coming of S. Ninian, both the King namely Heirgustus and people of the Picts generally were converted Christians, and at the coming of S. Regulus thither with the holy Reliks' of S. Andrew the Apostle, entertained and reverenced them with great zeal, and devotion, and built a Church in honour of S. Andrew, endowing it with great Hector Both. Scot Hist. l. 6. f. 108. 109. Hollins. Hist. of. Scotland in Augusia●us An. D. 369. Will. Harris. descrip. of Brit. c. 9 Will. Harrison supr. c. 9 possessions, and preciously adorning it with all things belonging to Christian Religion, all this was long time before S. Ninian came hither, that the King & people of the Picts were thus zealous in Christian Religion; which could not probably proceed from any later or other Original than this sending of preachers hither by Pope Victor, which a Protestant Antiquary confesseth plainly by this his calculation of time: whilst these things were thus in hand, the Mates, Picts and Caledoniens received the faith. This Conversion of the North parts fell out in the sixth year before the wars that Severus had in those quarters, and 170. after the death of our Saviour jesus Christ: Which was the 203. of his Incarnation, the very year before assigned by all Histories of Pope Victor his sending Preachers into those parts. Which is further confirmed by the firm assistance and joining of the Picts and Scots then with the Christian Britan's against the Romans, testified by all Antiquities. Which we cannot better impute to any other motive, than their new union in Christian Religion, being enemies and at variance before. Arnoldus Mermannius in his Treatise Of the Conversion of Nations to Christ, confirmeth the same, for speaking of the Britan's Conversion in the time of King Lucius and Eleutherius, saith, that the Scots, Picts, Irish, and other Islanders of this Climate did at, or about that time receive the Christian faith, though they then had no Bishop. Scoti, Picti, Hiberni caeterique eius climatis Insulares, videnter eodem tempore fidem accepisse, sed Episcopum Arnold. Merm. Theatro conu. Gent. p. 123. non ita, si venerabili Bedae credendum est. And this, with that is said before, is sufficient for the Conversion of the Scots about Britain, wheresoever they were seated. 7. But to allow them either habitation then in this great Island, or to have had that time any Bishops, I dare not for the reasons and Authorities I have alleged before: And yet might write more plainly, and not singularly of this matter, if I should speak only in the words of Protestant Antiquaries, among whom two principal men have with great applause with many men of their Religion, thus published to the world. Neither was there Humphrey Lhoyd Breviar. Brit. Thom. Twine f. 35. 36. any Writer of name, that made mention either of Scots or Readshanks before Vespasians time, about the year of our Lord's Incarnation threescore and twelve, at what time Maurigus, or Maus, or Aruiragus reigned in Britain. For our Chronicles do report of a Nation which lived by piracy and Roving one the Sea, coming forth of Suevia, or Norway, having one Rhythercus to their Captain and landed in Albania, wasting all the Country with robbing and spoiling so fare as Caerleil, where he was discomfited and slain by Meurigus, and a great many of his men also, and those which escaped fled to their ships, and so conveyed themselves into the Orchades, and the Isles of Scotland, where they quietly abode a great while. These after they had taken hart of grace, and were grown to some power, out of these Lands in their little leathern boats, such as our fishermen do use now a days, a long Scotland were wont to rob and spoil shepherd's and husbandmen. Until that about the year of our Lord 290. when the Romans and Britan's were both at civil wars, for the purple Robe which Carausius wore, and after him alectus, they entered generally into Cathenesia, and Caledonia, and driving thence the British Shepherd's, and Herdsmen Fol. 37. and calling unto them the Gatheli out of Ireland, which are now called the Scots, were so bold as to provoke the Britan's in open war. Dion a man which had been Consul, and familiar with Severus the Emperor, and unto him dear beloved, Fol. 40. whilst he declareth his expedition into Britain at large, not once speaketh of the Scots, or Readshankes, being very well known to all men, that he conveyed all his force and Power into Albania or Scotland. For quoth Dion, the Meati, and Caledonijs Dion. Cassius in Severo. two diverse kinds of Britan's, revolted from the Romans, and Severus calling together his soldiers, commanded them to invade their Country, and kill all that ever they met. If the Scots had been in Britain at that time, the Reporter hereof being a friend, neither after him Herodian, who in sufficient long discourse hath set forth that voyage, would have defrauded an Emperor so ambitious and thirsty of honour, as Severus was, of his due praise. Wherefore it is as evident as Noon days, that at this time, which was about two hundred and two years after the Incarnation of our Lord, the Scots had no seat in Britain. Over and beside all this, neither Eutropius, neither Spartianus, neither Capitolinus, neither Lampridius, neither Vopiscus nor Aurelius Victor, who have all written the expeditions and wars of the Roman Emperors in Britain, have in any place made mention of the Scottish or Readshanks name. And they conclude in this manner: it appeareth manifestly that at this time, that is to wit in the year of our Salvation 410. The Scots possessed no certain Fol. 47. place in Britain, but many times used to make Eruptions out of Ireland, and by little and little subdued the North parts of the Island, and at length having driven thence the Inhabitants, established their kingdom there under Valentinian the younger in the year of God Incarnate 444. when as now the Romans had left off the charge and Holinsh. Hist. of Engl. l. 3. cap. 10. Galfr. Monum. Hist. Reg. Brit. l. 5. c. 3. Hard. Cron. c. 54. Matth. Westm. an. 292. care of Britain. An other Protestant Antiquary saith confidently: sure it is that no special mention of the Scots is made, till about 300. years after the birth of our Saviour, And the old British History inclineth to hold, that Carausius gave the Picts their first place in Albania to inhabit, and they matching with the Britan's which dwelled there, continued to after Ages. Victoria cessit Carausio. Qui ut triumphum habuit, dedit Pictis locum mansionis in Albania, ubi cum Britonibus mixti per sequens aewm manserunt. And Matthew of Westminster with some others maketh it the year of Christ 202. before Carausius entered into this business. 8. And the Scottish Historians themselves do acknowledge that 48. of their first Kings, as they call those their Leaders, were buried in a little Out-iland called jona or Columkill: And also 4. petty Irish and 8. such Noruegian Princes; and to this day there is evidence thereof. Eminent inter caeteros Tumuli Georg. Buchan. Rerum. Scotic. l. 1. William Harrison descript. of Brit. p. 40. in jona. tres, in Occidente cuiusque parte lapis inscriptus, quorum Tumuli sint, indicat. Qui medius est, Titulum habet, Tumulus Regum Scotiae, ferunt enim quadraginta octo Reges Scotorum ibi fuisse humatos, an Argument sufficient, what little interest they had in Britain, when their so called Kings had no place of burial hear. Neither can the Scots say, they used that Island for burial upon devotion, for the holiness thereof by the Monks there, and not necessity, for by their own confession, their respect to that Island grew but from the time of Fergusius the second, who first founded the Monastery, and funeral place for the Scottish Kings there, as these men confess, Fergusius Abbatiam condidit, ubi Scotorum Regum deinceps voluit esse sepulchrum; who, as they writ, was the 40. King, and Malcolme Cammoir after their 86. King changed that place of burial, and Hector Both. in Catal. Reg. Scot & Hist. Scot l. 7. & 8. Georg. Buchan. Rer. Scot l. 4. 6. it was time, for in the next King Donaldus his Brother his time, the Scots lost that, and all those Hebrides Lands, the Danes and Norwegians driving them from thence. Between which two Scottish Kings, we cannot find 48. to be buried there, or where else. Yet these Scottish Antiquaries agree, that very many of their Kings in that time were not buried there in that funeral I'll, but in other places: neither deny, but diverse which were buried there, were very wicked, and Impious men, fare from being such as had any devotion to that holy place, or any thing that was Religeous. Therefore we must needs acknowledge, that this was not only a burial place of devotion, but some necessity was intermixed with it. Therefore no marvel if these Scots had no Bishops in Britain, when they had neither Sees nor Cities for either Bishops, or themselves in this kingdom. THE V CHAPTER. HOW THE EMPEROR SEVERUS, WHICH came into Britain and ruled hear King, after Lucius, was of the Regal Race of the Britan's and true Heir to the Crown hear, and so of others reigning hear after him. 1. WHEN Ecclesiastical affairs had thus proceeded with the Scots, and the Britan's continued in variance and contention about a Successor to King Lucius in the kingdom, Severus Emperor came hither, some say, to quiet the debates, others affirm, it was to win honour to himself, being accounted very greedy and ambitious thereof, & to reduce the kingdom wholly to the Romans subjection, not willing that any Britain hear borne should Reign, and therefore as some writ they made a Decree and Law among them against such government. Eo ferè temporis, post Lucium Regem Britonum extinctum, Romani gnari Britannos Reges Hector Both. Scot Hist. lib. 5. f. 86. multarum in populo seditionum, & rebellionum in se fuisse Authores, ut res Romana in Britannia foret quietior publico vetuere Decreto, ne quispiam Britannici sanguinis deinceps regia insigniretur dignitate. If there was any such Decree of the Romans, it could neither be upon this surmised motive, that the British Kings had been occasion of many Rebellions, and Seditions against the Romans, for it is evident that in the time of the three last Kings Marius, Coillus, and Lucius, peace was duly kept with the Romans, and their Tribute paid unto them, and these kings descended of Genuissa a Roman Lady of the Emperor's kindred, aswell as from King Aruiragus the Britain, did participate both of the British and Roman blood. And these were the only Kings were hear after the composition between the Romans and Britan's in the time of Claudius, and Aruiragus, when Aruiragus marrying the daughter of the Emperor joining the British and Roman Regal and Imperial Lines together thereby ended all debates between them. 2. Neither did any such Decree probably pass the Roman Senate, that none borne of British blood should afterward be King in Britain, if we will be guided either by reason, or Authority herein. For how could the Romans then neither having such power, or possession, take upon them such a definitive sentence? This had been the next way to have made a general defection from them hear of all Britan's. And I have proved before, that the Britan's except in some Municipal places, were governed by their own, and not the Romans Laws. And for Authority, we want not those that writ how both our Will. Harrison descr. of Brit. c. 22. Harding Chron. c. 52. f. 44 & alij apud Harrison supr. Raphael holinsh. Hist. of Engl. l. 4. c. 21. next Kings hear that came from Rome after this imagined Decree, Severus, and Bassianus his son and successor hear, were, Britannici sanguinis, borne of British blood, and yet both of them our Kings in Britain, and Emperors also, and by some Antiquaries the next Heirs to the Crown of Britain: Harding in his Chronicle thus testifieth from Antiquity of Severus: Severus thus the worthy Senator Descended down right Heir to Androgeus, The eldest son of Lud that with the Emperor Out of Britain went with julius, Which Senator v Severus To Britain came, and was intronisate And with a crown of gold was coronate. Therefore if Severus the Emperor was descended down right Heir to Androgeus, the eldest son of King (Lud the words of these Authors so absolutely and consequently not without good warrant affirming it) he must needs both be descended of the Regal British Race, & be also the undoubted next true Heir to the Crown of this kingdom at that time: all other Lines which might by any probability make claim before him, being now extinct. And this of itself (besides that I shall add hereafter) is more than any Author of like credit to him I have alleged doth bring to prove that Severus was not descended by lineal and lawful birth from our British Regal Race, but some other, in which I find a silence in Antiquity, only diverse write, (and nothing hindering his Regal British Genealogy) that he was Florent. Wigor. Chron. an. 181. & 203. Matt. West. an. 192. Marian. Scot aetat. 6. Martin. Polon. An. 213. Henr. Hunting. l. 1. Hist. in Severo. borne at Leptis in the Province of Tripoli in Africa, and was the only African that ever was Emperor: yet none of them denieth thereby his descent from British Parentadge, but some of them yield to that which confirmeth it, and his Ancestors being strangers so long out of Britain, as from julius Caesar his time, no wonder if he was borne in that place of Africa. For I have showed before that in the time of Vespasian, we had many thousand of Britan's went into those parts, and without question diverse of them married, and continued there in their Posterity: so did diverse Britan's at other times, even with wives and children, go to Rome, and from thence were disposed into diverse parts never returning hither. 3. Baronnius with others confessing that Severus was descended of most Baron. Tom. 2. Annal. An. D. 195. Manuscr. Gallic. of't. c. 109. Matt. Westm. an. 206. Galfr. Mon. Hist. Reg. Brit. l. 5. c. 2. Rich. Vit. Hist. l. 4. Io. Selden Analect. c. 7. Galfr. Mon. sup. l. 5. c. 3. Prot. Cata. Reg. Brit. in Severo. Magdeburg. cent. 3. c. 16. Flor. Wigor. 198. 220. Matth. Westm. An. 205. 206. noble Parents, constat Severum fuisse Maiorum claritudine nobilissimum: & yet not able to describe his Ancestry, doth sufficiently prove him a stranger to those Countries, and their Historians. And to make further Manifestation herein, although he was borne in Africa about Tripoli, so fare from Britain, yet he had Married a British Lady, as diverse of the same Authors and others testify, and had by her Bassianus his son, after King of Britain, and Emperor also. Some say her name was Martia, and the first wife of Severus, and Sister of Fulgentius the Britain that warred against, and slew, Severus at York, Fulgenius Matris Bassiani frater, as the British History reporteth. And this British Lady could not be Married to Severus after his coming into Britain, but long before, where he than lived in the East parts of the world. For in Britain he lived but a short time, by our Protestants calculation in their Catalogue of the Kings of Britain, 4. years. The Magdeburgian Protestant's have the like account, following Eusebius. Florentius Wigorniensis maketh his abode hear but three years. The Monk of Westminster scarcely alloweth him 2. year's continuance hear. The like have others, all agreeing he was old and feeble at his coming hither. Yet Bassianus his son by our Dio in Caracalla. British Lady was so old at his death, that he succeeded him both in this kingdom and the Empire, who being Emperor but 6. or 7. years was, as Dio and others writ, at his death going on his 29. year of Age, aetatis annum agens undetrigisimum: Almost 20. years old, when his Father first landed in Britain. 4. Therefore it is so fare from being a disproof of Severus his descent from the Regal Race of our Britan's, because he was borne in Africa, that lived so remote from hence, & with so many difficulties joining himself in Marriage with a Lady of Briraine, & of so Noble a Family that her brother claimed to be King hear, is a pregnant Argument that he also was of our British kingly Race, and so descended as our Antiquary hath before described. And in this respect being the fittest & most likely man, by his true Title to the Crown of Britain, with the union of the Roman & British forces to appease the Tumults hear, Galfr. Mon. Hist. l. 5. c. 2. Harding Chron. in Sever. c. 52. & alij. & by this his undoubted Right to the Crown of Britain, he was so confident to effect this design, that he brought but two Legions of Roman Soldiers to assist him. For the more willing enterprise whereof, Britain the Native Country of his Empress she still living, and Bassianus their son's undeniable Title to be King hear after his Father, called upon him to take this expedition in his own parson, otherwise most unfit for such a journey and attempt, for as diverse writ he was not only old, but so lame and troubled with the Gout, that for the most part he was carried in his bed-couche. Senex iam & morbo articulari Hector Both. Scot Hist. l. 5. f. 87. laborans, lectica plurimum vehebatur. Thus it appeareth how probable it is, that Severus was not only descended of the Line of our British Kings, but was immediate true Heir to the Crown of Britain, for being granted, that he was right Heir to Androgeus the eldest son of King Lud, there could be Galfrid. Mon. Hist. Reg. Brit. l. 3. c. 20. l. 4. c. 1. 2. 3. 4. 5. 6. 7. 8. 9 Matth. Westm. aetat. 5. ca 25. 26. 27. 28. Hard. Chron. c. 41. 42. 43. 44. Holinsh. Hist. of Engl. l. 3. c. 10. Stowe and Howes Hist. in Lud. Cassibelan. Theomantius. Balaeus l. de Scri. Brit. centur. 1. in Fulgenio. none to claim it before him. For it is the general consent of our Historians, British or Saxons, Catholics or Protestants, that King Lud left two sons behind him young at his death, the forenamed Androgeus being the eldest & undoubted Heir of Britain, and Theomantius, or Tenancius the second: & two Brothers, Cassibelan which next ruled in respect of the Minority of his nephews, (Androgeus the eldest going a way with julius Caesar) and Nennius: after Cassibelan (by the departing hence of the eldest brother Androgeus) Theomantius ruled. After whom Aruiragus, Marius, Coillus, and Lucius by whose death without Issue or Heir in Britain, the immediate true Right of this kingdom belonged to Severus. And after Severus his death Bassianus his only son by the British Empress his wife, Sister to Fulgenius of the Regal blood of Britain, Fulgenius vir sanguine Regio clarus, and so near Titler to the Crown, that he with great assistance advanced his claim unto it, being both by Father and Mother (his Father & Uncle taken away by death) the next immediate Heir was both King of Britain and Emperor by all Antiquities. And by this we find how untrue, or to no purpose the supposed Decree of the Roman Senate was to disable those to govern hear, which descended of British Parents. THE VI CHAPTER. OF THE STATE OF CHRISTIANS ESPECIALLY, in Britain in the time of Severus, under whom although in some parts there was great persecution of Christians, yet not hear in Britain, but the Christians were hear in quiet without affliction. 1. NOW to speak somewhat of Severus his Alienation or affection, from, or to Christian Religion, it is the common opinion, and our own Antiquaries be of the same, that in diverse places of the Empire, he was an enemy so fare unto it, that many term him the fift Persecutor among the Emperors after Nero, and many Christians in diverse Provinces were Martyred in his Empire. Post Neronem Marian. Scot l. 2. aetat. 6. an▪ 283. Matth. Westm. An. 195. Flor●nt. Wigor. in Cron. An. 189. & 211. judas Scriptor. Eccle. tempore Severi apud Euseb. l. 6. c. 6. & Baron. To. 3. Annal. An-204. Spartianus in Severo. Euseb. in Chron. & l. 6. c. 2. Hier. l. de Scrip. Eccl. in Origene c. 54. Magd. cont. 3 Dio. Hist. Rom. l. 51. Acta S. Phil. Martyris apud Baron. To. 2. An. 204. & nota●. in Martyr. 13. Sept. Martyr. Rom. 13. Septemb. B●d. V●nard. & Ado. eod. die. Act. S. Philipp. supr. & Cornel. Tacitus l. 17. Severus quintam Persecutionem in Christianos' excitavit, plurimique Sanctorum per diversas Provincias Martyrio coronantur. And it is so certain by all foreign Antiquities, that there was such Persecution in his time, that it was almost a common opinion that the coming of Antichrist was at hand, as an Ecclesiastical Writer of that time hath left to Posterity: propterea quod persecutionis tumultus contra nos excitatus multorum mentes, tam graviter perturbaret, Antichristi adventum, omnium ore atque sermone iactatum, iam tum appropinquare arbitratus est. Yet we do not find any express Edict or Prohibition of him until about the tenth year of his Empire. When as Spartianus writeth in his journey from Syria to Alexandria, he made many Laws, forbidding under great penalty, any man to be either a jew or Christian. In Itinere Palaestinis plurima Iura fundavit. judaeos fieri sub gravi paena vetuit: Idem etiam de Christianis sanxit. And as Dio and others witness, he consented even by his Imperial letters, both to the depriving of S. Philip of the Augustall Prefectship of Egypt, being become a professed Christian, and giving Authority to Terentius his Successor secretly to martyr him. But for Severus excuse, we find the greatest, and almost only Persecution of this time, to have been either in, or about jury, occasioned by the tumults of the jews, or in Africa where Severus was borne, and principally in Egypt then full of Christians, the Perfect himself S. Philip a professed Christian, and so potent, as the letters of Severus unto him say, he lived more like an absolute King, then Perfect, that Prefecture of Egypt being of so great Authority, and dignity: te tanquam Regem potius quam praefectum elegit Egipti Praesidem: and Cornelius Tacitus affirmeth as much of the Prerogative of that Presidentship: Aegiptum a divo Augusto Equites Romani obtinent loco Regum. 2. Therefore afric being the Country of Severus birth, and so formidable an enemy in former times to the Romans, as all Histories report, and now so abounding with Christians, slanderously accused by their Pagan Enemies to be Enemies to the Roman Empire, Severus may seem by such acclamations against his own inclination to have given way to Persecution. And the rather because the Gnostick Heretics given then over so fare to all filthiness, that as Irenaeus, Nicephorus, and others writ, they did publicly profess, and so practise, that all which would come to perfection in their Sect, which they only allowed, must commit all filthiness: omnem eos oportere perpetrare Nicephor. l. 4. c. 2. Hist. Eccl. Iraen. apud eund. & adversely. Haeres. l. 1. c. 24. turpitudinem, & infandis omnibus faeditatibus satisfacere. These Heretics being accounted Christians with Pagans, might sooner provoke the Emperor by such men's informations, against the most holy Professors of Christian Religion: Which were so free from being such as they were falsely reputed with those their Enemies to be, that as Athenagoras in his defensive Oration for them, in the name of the Christians desired no mercy or favour but to be utterly rooted out, if those impious slanders could be proved true against them. Si vera ista sunt, nulli parcite generi, animaduertite in eiusmodi facinora, Athenagor. orat. pro Christianis. Niceph. l. 5. Hist. c. 26. Tertull. l. ad Scapul. c. 4. unà cum coniugibus & liberis radicitus nos extirpate, & occidite. Nicephorus saith Christianity flourished in his time. Cum Seuerus successit satis bono loco res nostrae fuere. Vniversae multitudines & domus totae ad fidem accedebant. And Tertullian then living saith: Ipse etiam Seuerus Pater Antonini Christianorum memor fuit, nam & Proculum Christianum qui Toparcion cognominabatur, qui eum per oleum aliquando curaverat, requisivit, & in Palatio suo habuit usque ad mortem The Emperor Severus a lover of Christians, and in Britain no Persecutor of them but protected such. eius, quem Antoninus optimè noverat lacte Christiano educatus. Sed & clarissimas faeminas & clarissimos viros Seuerus sciens huius Sectae esse, non modo non laesit, verum & testimonio exornavit, & populo furenti in os palam restitit: Severus also himself Father of Antoninus was kind to Christians, for he sought for Proculus à Christian, who had some time before cured him with oil, and kept him in his Palace with him so long as he lived. He was exceedingly well known to Antoninus, that was nursed by a Christian woman. And Severus knowing both most renowned women, as also most honourable men to be of this Profession, was so fare from doing them any hurt, that he commended them, and openly resisted even to their face the raging people. Therefore if Severus the Emperor was of his own disposition so great a lover of Christians in general, if he honoured Proculus in his Palace so long as he lived, gave allowance that his Son and Heir Antoninus Bassianus Tertull. supr. Dio in Severo. & Antonino Caracull. Baron. To. 2. Annal. An. 195 King of Britain, and Emperor after his Father, should both be nursed by a Christian woman, and be so familiar with such known professed Christians, as Proculus was, and was the Overseer of Euodus the Tutor or Bringer up of Bassianus his Son, as may be gathered both by Tertullian, Dio, and The Empress' Lady Martia wife to Severus a Britain, and in profession, or affection a Christian. others, and both Severus himself so great an honourer both of most renowned Christian men and women, and his Lady and Empress Martia of Britain, so fare affected and disposed to Christian Religion, that if she did not profess it in Act, yet in affection and desire so honoured it, that she would not permit her Son and Heir to be nursed by any, but a Christian woman, and the Overseer of so great a charge to be a Christian, so famous and renowned for his faith, as Proculus was known of all men to be. These considered I dare not boldly say, that Severus did in any time or place of his own inclination wittingly and willingly without great incitation condescend to such Persecutions, as are remembered in Histories to have been in his Empire. 3. And after his coming into Britain, we do not find the least suspicion in our Antiquities, that he did of himself, or suffer any other to persecute any for Christian Religion: But rather both of himself, and at the Instance of his British Empress, at the least a Christian in affection, and both powerable with him and their Son Bassianus his Heir and Successor, and for that love and trust he found in the British Christians of all that part of Britain, South to the wall and Trench which Adrian and he made joining with him, against his Enemies to possess him of the Crown of Britain, he was a grateful friend to them, and their holy Profession. And all our Histories are clear, that Religion was hear in quiet without molestation or affliction, until the Empire of Dioclesian, that great Persecutor. Yet we cannot deny, but all places in Britain being now full of warlike miseries, and the Christians hear both in Albania, Loegria, and Cambria mixed and joined both with Roman, and Scythian Infidels, many of them fell both to wickedness, and Paganism also. Which occasioned holy Gildas to write, that Christianity was received but coldly of the Inhabitants of Britain, and with some continued perfect, but not so with others, before Dioclesian his Persecution. Praecepta Christi ab Incolis tepidè apud quosdam tamen integrè & alios minus, usque Gild. l. de excid. & conqu. Brit. c. 7. ad Persecutionem Diocletioni Tiranni. And not only in the time of Dioclesian his Persecution, following in this Age we find even whole Cities & Towns, as Verolamium and others utterly destitute of Christians, but long before, and about this time we are assured, that there were very many Britan's, and not of mean estate, but such as were publicly employed about the affairs of S. melo a Britain, Archbishop of Rouen in Normandy the kingdom, and sent from hence to Rome about it, that either were fallen from Christianity, or never forsook their Pagan Religion. For we read both in ancient Manuscripts, and other Authors, in the life of S. melo a Britan and after Archbishop of Rouen in Normandy, sent thither by S. Stephen Pope, not only that he and his British Companions, which were then sent to Rome to pay the Tribute of Britain there, were Pagans, and sacrificed in the Temple of Mars, but it was then the custom of the Britan's coming thither about that office, so to do, which to be a custom could not be Manuscr. antiq. in Vita S. Mellonis Episc. & Confessoris. Io. Capgrau. Catalogue. in eod. younger than these days, time short enough between this and that time to make a custom. Tempore Valeriani Imperatoris Mello quidam de maiori Britannia oriundus Romam venit, ut Patriae suae Tributum solueret, & Imperatori seruiret. Ibique sicut mos erat cum socijs suis ad templum Martis ductus est, ut sacrificaret. And it seemeth this custom had been from the first submission of the Britan's to the Romans, for both Protestants and others affirm, that in Octavius Augustus' time: Ambassadors came from Britain to Rome, swearing Fealty in the Stowe & Howes Hist. in Octavius Augustus. Temple of Mars, offering gifts in the Capital to the Gods of the Romans. And we have Testimony in our Histories, that after King Lucius death, and this very time, which we have now in hand, it was the use and custom of our Britan's hair, when any of their Nobility or Gentry, were to obtain the dignity of Knighthood, to send them to Rome, to receive that honour there, and after such Pagan Rites and ceremonies, that Christians could not in conscience, so accept thereof. And yet such multitudes even in this time flocked thither from hence so to be created, that in this time when S. Amphibalus was converted jacob. Genuen. Episc. in Catal. Sanctor. in S. Amphabel and Alban. to the faith by Pope S. Zepherine, as jacobus Genuensis a learned Bishop writeth, 15. hundred were so created. Of all which we find no memory that any more were Christians, than S. Amphibalus, and S. Alban, and yet both these converted after they had thus professed Paganism, S. Amphibalus by Pope Zepherine, who after made him Priest at Rome, and S. Alban S. Alban descended of the Romans. long after his return from Rome, by the same holy Saint Amphibalus sent hither by Pope Zepherine, in Britain. And yet as the old British Writer of Author Britan. Antiq. in Vita S. Albani. Capgr. in eod. S. Alban his life, Capgrave and others witness, S. Alban was rather descended of Noble Roman, than British Parentage: Albanus ex illustri Romanorum Prosapia originem ducens, probably both of Roman and British Ancestors. 4. And it seemeth the condition of many of others was not unlike, and thereby a great allurement for them to continue in the Romans Religion of whose blood they were descended, in whose municipal and privileged Towns many of them lived, and from whom they hoped and expected to receive terreane honours and Advancements. The Britan's generally or, for the most part professing the holy Christian Religion, preferring heavenly before earthly honours. Yet it is evident by this is said, that in this short tract of time, after the death of King Lucius many of the Britan's by the continual troubles of that time and conversation with Pagans, were either fallen from Christianity, or, as holy Gildas saith, professed it but coldly, tepidè in respect of that zeal and fervour which was used in the days of Saint Lucius. And yet Severus of himself was not so much given to wicked life, but renowned Martin. Polon. Supput. in Severo. not only for warlike affairs, but for learning and studies. Praeter bellicam gloriam civilibus studijs & scientia Philosophiae clarus fuit. And so great an enemy to Incontinency, that he puished Adultery by Law with death, with such severity, that Dio writeth that when he was Consul he found by Records, Dio in Severo. Herodianus in Severo. Herodianus l. 3. that 3000. had been put to death for that offence. Ego cum Consul essem, inveni scriptum in Tabulis tria millia Maechorum morte fuisse mulctata. And was after his death made a God among the Pagans. And Herodianus saith, he died rather of grief for his children's wickedness, then of sickness. Maerore magis quam morbo consumptus, vita functus est. Which grief for the sins of his sons, as also Galfr. Mon. l. 5. c. 2. F. or. Wigorn. An. 195. 217. Mat. Westm. an. 205. Harding. Cron. c. 53. f. 44. Galfr. Mon. Hist. l. 5. c. 2. Matth. Westm. an. 206. Hard. sup. Pont. Virunn. l. 5. Dio Hist. l. 55. of his own in permitting the Christians in many places to be greviously persecuted, I would not deny: but that he died of any such grief, is untrue, being most certain, that he after so many Conquests in other Countries, when he came to fight against his Country Christians, he was enforced dishonourably to make a Wall and Trench of above 130. miles in length to keep his Enemies back from invading him, and slain in battle by Fulgenius (others call him Fulgentius) brother, by some before, to his first lawful true wife the Empress Martia a Briton, Interfectus est Seuerus Imperator. In acri certamine interficitur Severus. And by the Roman Writers themselves, he was at this time when he was so slain at York 65. years old. And although he left 32. Legions as Dio writeth, to defend that his temporal Empire, which had so persecuted the Church of Christ, yet that temporal Empire with all those propes began to stagger, and notwithstanding so great Persecution the kingdom of Christ, as Tertullian then living witnesseth, was adored and ruled in all places. Cum Romani tot Legionibus suum Imperium muniant, nec trans istas gentes Tertullian. adverse. judaeos c. 7. porrigere vires regni sui possint: Christi autem Regnum, & nomen ubique porrigitur, ubique creditur, ab omnibus gentibus supranominatis colitur, ubique regnat, ubique adoratur. And particularly hear in Britain, as he hath said before, Christianity reigned whether the Pagan Romans could not, nor durst come, but walled and trenched in themselves for fear. 5. He left behind him two sons, Bassianus his eldest by his lawful wife of Britain, before remembered, and Geta by julia his second wife a Roman, if she may be termed a wife, his first & lawful still living. He reigned as Baronius contendeth 17. years 8. months and 3. days. But our Historians make Baron. An. D. 195. 213. Flor. Wigorn. Chron. An. 180. 202. his Empire somewhat longer. Matthew of Westminster maketh him Emperor complete 18. years: Romanum consecutus Imperium, imperavit annis 18. Florentius Wigorniensis citing Cassiodorus, and the Roman History saith, he was Emperor 18. years, and 3. Months, Severus regnavit annis 18. teste Marian. Scot l. 2. aetat. 6. in Severo Galfr. Mon. Hist. Reg. Brit. l. 5. c. 2. Pontic. Virun. Hist. l. 5. Matth. Westm. an. 206. joan. Harding. Chron. c. 53. Bal. l. de Script. Brit. cent. 1. in Fulgenio Audaci. Cassiodoro mensibus etiam tribus secundum Historiam Romanam. Marianus Scotus saith, he held the Empire 19 years, Cum 19 annis Seuerus tenuisset Imperium, decessit. And whereas it is generally agreed upon, both by our British and Saxon Historians, and Antiquaries, whether catholics or Protestants, that Fulgenius after his former discumfiture by Severus, went over into Scythia, interpreted to be that Country which now is called Denmark, and brought with him a great Army of the people of that Nation, which our Antiquities call Picts, before he fought with Severus, and they both there were slain, or died at York: Fulgenius cum diutius resistere nequivisset, transfretavit in Scythiam, ut Pictorum auxilio dignitati restitueretur. Cumque ibi omnem Inuentutem Patriae collegisset, reversus est cum maximo navigio in Britanniam, atque Eboracum obsedit: these were none of the Christian Picts, or Scots which lived in our Lands, who had joined with Fulgenius before, and many of them were slain, as the same Authors testify: con●ucebat in auxilium sibi quo scumque Insulanos populos inveniebat: but they were Pagan Picts, of whom many remaining hair after the death of these two Generals, they had a place given unto them to Inhabit in the Country Albania. Carausius ut triumphum habuit, dedit Pictis locum mansionis in Albania, ubi cum Britonibus mixti per sequens aewm Galfr. Mon. supr. c. 3. Fabian. Hist. Polychron. Wil Harrison descri. of Brit. c. 22. holinsh. Histor. of Engl. l. 4. c. 23. Bed. Hist. Eccles. l. 1. Capgr. in S. Niniano's. Hect. Both. Scotor. Hist. l. 7. Bal. l. de Script. cent. 1. in Ninia. Bernicio. manserunt. Thus writ our British Historians, and our Protestant Antiquaries agree, when they say, that, Carausius gave unto the Scots, Picts and Scythians the Country of Cathnesse in Scotland, which they afterward inhabited. And these were those Pagan Picts, and people which S. Ninian and others sent from Rome, did long after convert to the faith of Christ, as S. Bede and others testify, for the Islanders which were Picts, and Scots, were converted in Pope Victor his time as I have declared before, which is an other Argument against the Scottish writers, which would have themselves seated in the Country now called Scotland so long a duration of years, as they have claimed before. THE VII. CHAPTER. HOW IN THE TIME OF BASSIANUS SON of Severus being Emperor he was both in Britain, whence he was descended, and other places: he was a friend to Christians, and Persecutor of their Persecutors. How S. Zepherine the Pope then sent diverse Apostolic men into Britain. 1. AS soon after the death of the Emperor Severus, the Temporal state of our Britan's being freed from many surges, & waves of calamities did find a calm; So the Church of Christ especially in this kingdom, entered thereby into an harbour of some ease, and quietness from such enormities & afflictions, as usually grow and happen in such times. For the Quarrel for this kingdom being principally between Severus, and Fulgenius their Complices and Confederates, although Severus was actually slain in that bloody conflict at York, yet Fulgenius followed presently after, being by all Writers mortally wounded in the same Battle. Fulgenius laethaliter unlneratus est. And for Posterity the Galfr. Mon. Hist. l. 5. c. 2. Pontic. Virun. l. 5. Matt. Westm. An. 206. Harding. Chron. c. 53. condition of Severus was fare berter than that of Fulgenius, for whether the Britons or Romans should prevail in choosing a King, or Emperor, Severus leaving two Sons, one of the British, the other of the Roman blood, left provision for both events: When the case of Fulgenius was not such, he himself not noted to have had any true Title to the Crown of Britain, but chosen King or Captain of them, which would not admit the Romans Government, duce Fulgenio, and Fulgenius Dux populi profligati: And King Fulgenius Galfr. Mon. Hist. l. 5. c. 2. Pontic. Virun. l. 5. Matt. Westm. supr. Hard. supr. elected to be King rather of Love, and necessity, then by any Title he had so to be. And if he had any Right by descent to the Crown of Britain, seeing we read of no child, or Brother, he left behind him, that Title which he claimed, must needs descend to the eldest Son of Severus, which was Bassianus, Son also to the Sister o● Fulgenius, as some before have written, now having by the death of his Father Severus, and uncle Fulgenius, both their Titles with the allowance of the Empress Martia his Mother, lawfully invested in him. 2. Therefore to decide, and end all Controversies in this business, the Britan's with common assent did choose and accept Bassianus, both for their King, (being the next and undoubted Heir, whether we shall stand either upon his Fathers or uncle's Title) and also for Emperor, as the Eldest Son and Heir of Severus undoubted Emperor, and for his leaving Sons behind (as the chiefest cause) made a God among the Romans; So writeth Herodian with others: Mos est Romanis consecrare Imperatores, qui superstitibus filijs vel successoribus Herodian. l. 4. moriuntur. And an English Protestant Antiquary though not citing Authority, delivereth the same in these words: The Romans accustom to consecrate Stowe Hist. Romans in Severus. with Immortality such Emperors as at their death leave either children, or Successors in the Empire behind them. And those which are endued with that honour they canonize amongst the Gods. Therefore to use the speech of an other Protestant Historian from Antiquity, Severus by birth a Roman, but in blood a Harrison descr. of Britain c. 22. Manuscr. Gallic. Antiq. cap. 109. Galfr. Mon. l. 5. c. 2. Pontic. Virun. l. 5. Matth. West. an. 206. Harding Chron. in Severus & Bassianus. Holinsh. Hist. of Eng. l. 4. cap. 22. Harris. descript. of Brit. c. 22. Tertull. ad Scapul. c. 4. Spartian. in Caracall. Briton, and the lineal Heir of the body of Androgeus' Son of Lud, and Nephew to Cassibelan, was Emperor and King of Britain. Geta borne of a Roman woman julia, was chosen Emperor by diverse Romans, but soon after slain by his half Brother Bassianus the Briton. This Bassianus reigned alone both Emperor and King of Britain until his death. Besides his hereditary Title to this kingdom, it seemeth, that the Christian Britan's hair, were not a little moved to choose, and receive him for their King, for the hope they had, that he would either become a Christian, or at least a friend and no Enemy to that Profession, of which in his youth and tender years he had given no vulgar Argument: for besides many other hopeful graces, and gifts he was then endued with, and brought up by a Christian Nurse, and Christian children, when he did see any Christian Martyrs brought to wild beasts to be killed and devoured, he would weep or turn his face away, as Spartianus is an ample witness, Si quando feris obiectos damnatos vidit, flevit, aut ocolos avertit. And being but seven years old, hearing that one of his Christian Playfellows was grievously beaten for that his Religion, as the common interpretation is, he could not long after endure the Procurers of his beating, by the same Author: Septennis puer, cum collusorem suum puerum ob judaicam religionem gravius verberatum audisset, neque patrem suum, neque patrem pueri vel Authores Spartian. supr. verberum diu respexit. Where the Pagan Author by the jews Religion, as often such men do, understandeth Christian Religion, which both his Nurse and this Playfellow of Bassianus her Son did profess. And in this hope of the Britan's now Christians, that ●assianus would rather be a friend then Persecutor of such, they were not deceived: for although contrary to his first education, when he was with Christians, being separated from them he fell to such and so many kinds of Impiety, as Histories do recount, and put an innumerable company of the Pagan Roman Nobles to death, and many of them, which had been greatest Enemies to Christians, yet he died innocent from Christian blood and Persecution, and by his severe punishment towards their adversaries, justly to be interpreted a Revenger of their wrongs, and former calamities. The common opinion is, that he reigned between 6. and 7. years. Although I find in an old French Manuscript History, entreating Manuscr. Gallic. Antiq. c. 109. much of the affairs of this kingdom, written above 400. years since, that he was King of Britain 29. years: Bassian tenoit le Roilme de Bretaine 29. ans. 3. All Bassianus his time, and diverse years before, in the Empire of Severus, S. Zepherine was Pope of Rome, who as our Protestant Antiquaries acknowledge, being given wholly to the service of God, more than earthly things, ended his life with holy Martyrdom. Zepherinus rei divinae magis, quam joh. Bal. l. 1. de Act. Rom. Pont. in Zephermo. Robert. Barns in Vit. Pont. Rom. in eod. Matth. Parker. Antiq. Brit. c. 17. humanae intentus Martyrio coronatus est. These Protestant's also, do relate many worthy Acts of this holy Pope, amongst which, these they set down at large in their public Writings. He Decreed (say they) that Priests should not consecrate the blood of Christ in a Chalice of wood. That all which were of years of discretion, should communicate at Easter at the least every year. That Priests should be present when the Bishop said Mass. That a Bishop accused should not without the Authority of the Pope of Rome, be condemned in judgement, either by Primate, Patriarch, or Metropolitan. Sanguinis Christi consecrationem no in chalice ligneo fieri debere statuit. Omnes iam Puberes ut semel in Anno ad Paschatis Ferias Eucharistiam sumerent, edixit. Cum Episcopus celebraret Missae sacra, iussit omnes Presbyteros adesse. Sine Romani Pontificis authoritate accusatum Episcopum, nec a Primate, nec à Patriarcha, nec à Metropolitano in iudicio condemnandum esse. This holy Pope as I have cited before, from jacobus Genuensis (others consenting thereto) converted our renowned Countryman S. Amphibalus which jacob. Genuen. Episc. in Catal. Sanct. in S. Amphibalo. Author of the Engl. Martyrol. die 25. junij. Io. Lidg●te Monac. Bu●iens. in ●ius Vita. Gerar. Li●gh. in ●udim. Insignium. won by his preaching, life, and death after, so many thousand of this Nation to Christ. Of whom a late Writer citing diverse Antiquities thus writeth: S. Amphibale being a Noble young man of Britain, and going to Rome with Bassianus Son to Severus Viceroy of the Britan's, was there by Pope Zepherinus instructed secretly in the Christian saith, baptised, made Priest, and sent back into Britain, there to preach unto others. Neither may we with prudence judge, that so great a concourse of our British Nobility, being then at Rome, and S. Amphibalus thus converted (a great Noble man termed in Antiquities, the Son of a Prince, and so not without attendance) that he alone was thus converted, and employed by that holy Pope at this time. And not unprobable but some of those holy Apostolic men which are yet remembered in Histories to have assisted S. Amphibalus afterward in preaching Christ in Veremu●d. apud H●c●or. Both Sco●or. Hist. l. 6. f. 102. Hol●insh. Hist. of Scotl. in Chrathlint. these parts, received their Ordination, and Instruction for the same at Rome, now or about this time, such as were Modocus, Priscus, Calanus, Ferranus, Ambianus, and Carnocus, there is no repugnancy in time, for these were old men when the Persecution of Dioclesian raged hear, and S. Alban was martyred in the year of Christ 282. passus est gloriosus Martyr Albanus anno Domini Manuscr. Antiq. Vit. S. Albani. Capgr. Catal. in eod. Bar. Annal. An. 221. Robert. Barnes in Vit. Pont. Rom. in Zeph. Io. Bal. l. 1. Act. Pont. Rom. in eod. Dio in Caracal. Spartian. in Caracalla. Dio in Macrino. Manuscr. Gallic. Antiq. c. 14. Compilatio M. S. de gest. Brit. & Ang. in Carausio. ducentesimo octogesimo secundo: And S. Zepherine continued Pope as both Catholic and Protestant Antiquaries agree, until the year of Christ's Nativity 220. when as a Protestant Bishop writeth, he was crowned with Martyrdom: anno Domini 220. martyrio coronatus est. About this time also, or a little before, Bassianus Emperor & King of Britain was murdered between Edessa, and Carras by Mardianus a Centurion, he marrying with the Sister of the holy Christian Lady Mammea, left their Son Heliogabalus behind him, who soon after was Emperor. An old French Manuscript History saith, that Bassianus was slain by Carausius, who after reigned 38. years. The same hath the Manuscript Compilation in these words, & tandem faventibus Britonibus (Carausius) dimicavit cum Bassiano, & interfecit eam, & sic gubernaculum regni in se suscepit. THE VIII. CHAPTER. HOW VERY MANY KINGS WITH VARIABLE proceed Ruled hear in Britain before Constantius Father to the Great Constantine by S. Helen our British Lady: yet the Christians hear were quiet from Persecution, in all or most of their time. 1. AFTER the death of S. Zepherine Pope, Calixtus the first of Lamprid. in Diadame. & jul. Capitolin. in Macrino. Matth. Westm. an. 214. Flor. Wigorn. Chron. an. 226. Marian. aetat. 6. in Macrin. Mart. Polon. in Macrino. Henr. Hunt. Hist. l. 1. Dio in Macrino. Eusebius l. 6. c. 15. Henr. Hunt. Hist. l. 1. Matth. West. An. 215. Martin. Polon. & alij Marian. aetat. 6. in Heliogabalo. Florent. Wigor. Chron. an. 229. 207. that name succeeded in the See Apostolic of Rome. And Bassianus being, as before, murdered, Macrinus a Mauritanian, or Moriscan by Nation, with his son Diadumenus, or by some Diadumenianus, obtained the Empire; but they were both slain by their own soldiers, rebelling against them, when they had been Emperors but one year, and two months. After whom Marcus Aurelius Antoninus Heliogabalus, or Elagabalus son of Bassianus Caracalla, before spoken of, was chosen Emperor by the Army, his Mother was named Soemiades, or Semiamira, the daughter of Mesa Sister to julia the Empress the second wife of Severus, and this Soemiades or Semiamides was Sister to that most renowned Christian Lady Mamea Mother to Alexander the Emperor. Henry of Huntingdon and Florigerus asscribe 4. complete years to the Empire of Heliogabalus: adeptus imperium, tenuit 4. annis. Martinus alloweth him not fully so long a Regiment. Yet Marianus saith with Roman writers, that he was Emperor 4. years and 8. Months. Marcus Aurelius Heliogabalus Antonini Caracallae filius regnavit annis quatuor, mensibus 8. iuxta Historiam Romanam. Florentius Wigorniensis hath the same words, both for that continuance of his Empire, and Authority of the Roman History affirming it, that he was true and immediate next King of Britain, not only during the time of his Empire, but in that space also when Macrinus and his son Diadumenus were Emperors, even from the death of Antoninus Bassianus Caracalla his Father, the undoubted King of Britain, both by his Fathers and Mother's Title. For although Martinus saith, that Severinus son of Bassianus was Emperor with his Father: Antonius Caracalla imperavit annis Martin. Polon. Supput. An. 212. in Anton. Caracalla. in Macrino & Marc. Anton. & alij. Septem, & Severinus filius eius: yet seeing this Author who so writeth consenteth with all others, that Macrinus immediately succeeded to Bassianus Caracalla, and Heliogabalus to Macrinus, he must needs, to justify that his testimony of Severinus being Emperor with Bassianus his Father, say, that this Severinus died with his Father, or before, or was the same son of Bassianus which others do call Heliogabalus, Marcus Antoninus and other names, which Heliogabalus is styled by in Histories. 2. While these things were acted with the Romans, the state of Britain was also unquiet, and although Heliogabalus, and his brother Severinus also (if Bassianus had any such son) was next true King of Britain, yet neither of them enjoyed it. For by all writers, one named Carausius was King of Britain not only next after Bassianus, but by diverse Authors some time also while he lived, giving an overthrow either to Bassianus the Emperor, or Matth. Westm. an. 286. rather some Lieutenant or general of his of the same or like name hear in Britain, and so made himself King of Britain. After whom by our British History and Ponticus Virunnius, Asclepiodotus Duke of cornwall was made King, deposing Alectus sent hither against Carausius, with three Legions, Galfr. Monum. Hist. lib. 5. cap. 4. Pont. Virun. l. 5. Matth. Westm. An. 292. 293. 294 Harding. Cron. c. 56. 57 Galfrid. Mon. l. 5. Pontic. Virun. l. 5. Hard. Chron. cap. 59 Matth. Westm. 302. Catal. Reg. Brit. & alij. Matth. Westm. Ann. 286. Will. Harris. Descript. of Brit. holinsh. Hist. of Engl. l. 4. c. 23. and as Matthew of Westminster and Harding write, was King three years until Asclepiodotus deposed him. Next to Asclepiodotus was King Coel Father to the most renowned Empress S. Helena married to Constantius Emperor, and Mother to Great Constantine their son, our most glorious King, and Emperor, after which time our History will not be so obscure and confused as now it is. For as in the Succession of these I have remembered, there is question, so concerning the time of their government, and their conversation also whether it was Christian, or otherwise, it is not free from difficulty. Antiquaries agree, that Carausius was next King to Bassianus. Therefore when Matthew of Westminster, and some others would not have Carausius to be King until about the 286. year of Christ, it must needs be an error, either in them, their Scribes, or Printers: for it is evident before, and all the Roman Writers prove, that Bassianus was dead many years, and diverse Emperors had succeeded long before this time, and Matthew of Westminster himself saith, that Bassianus making war against the Parthians was circumvented & slain of his Enemies between Edessa and Carras in the year of Christ 213. Anno gratiae 213. Bassianus Imperator contra Parthos bellum movens, Matth. Westm. An. 213. Otto. Frising. Chron. l. 3. c. 29. Floren. Wigorn. an. 204. & 226. Marian. aetat. 6. an. 218. in Caracallo. inter Edessam & Carras ab hostibus circumuentes occisus est. which was above 70. years before he bringeth Carausius to attempt any thing for the Crown of Britain. Florentius Wigorniensis followeth the like account, and setteth down the very place of his death there to be Osdroena. And Marianus affirmeth the same, with the Roman Histories, saying it was in the year of Christ 218. And both our old British History, and Ponticus Virunnius who give the greatest light in this matter, say plainly that Carausius lived in Bassianus time. Bassianus regno potitur. Eo tempore fuit in Britannia Inuenis quidam Galfrid. Mon. Hist. Reg. l. 5. c. 3. Pont. Virun. l. 5. nomine Carausius. And add further that Carausius joining with the Picts, which Fulgenius had got together against Severus, Father to Bassianus, fought with his Army, and overthrowing it, was made King of Britain. Prodiderant Bassianum Picti quos dux Fulgenius matris suae frater in Britanniam conduxerant. Nam dum ei auxiliari debuissent, promissis & donarijs Carausij corrupti, in ipso praelio diverterunt se a Bassiano, & in commilitones eius irruerunt. Vnde stupefacti caeteri, Galfr. & Pontic. supr. cum ignorarent, qui socij, qui hostis, ocius dilabuntur: & Victoria cessit Carausio. Qui ut triumphum habuit, regnique gubernaculum suscepit, dedit Pictis locum mansionis in Albania, ubi cum Britonibus mixti per sequens aeum manserunt. And these Picts and Scots must needs be those of which the Scottish Historians writ, when they say Bassianus made peace with them, and the Britan's which followed Fulgenius, and so went from hence to Rome. Icto cum Scotis & Pictis Hector Both. Scotor. Hist. l. 6. fol. 88 89. Galfr. & Virun. sup. faedere, dataque pace Fulgentio, & ijs qui cum eo coniuraverant Britonibus Romam cum patris urnâ contendit. And whereas the British History and Virunnius say, that Carausius did kill Bassianus, dimicat cum Bassiano, & eum interemit: This was not Bassianus our King and Emperor son of Severus and Martia, but one Quintus Bassianus a Legate of the Romans. Perierunt eo tumultuario Hect. Boet. Hist. Scot l. 6. fol. 100 Holinsh. Hist. of Scotl. in Chrathlint. praelio Quintus Bassianus Legatus, Hircius Caesaris Procurator in Britannia, & cum illis praeter Romanorum militum ingentem numerum, gregariorum magna multitudo. Now being the common received opinion both of Roman and other Writers that Severus died in the year of Christ 213. the Author of the Catalogue of our British Kings thus setteth down their Successions & Regiments with their continuance. Bassianus Caracalla 6. years. Carausius 7. years. Alectus 6. Catal. Reg. Brit. ante Hist. Galfr. Monum. years. Asclepiodotus 30. years. Coelus 27. years. After whom Constantius his son in Law by marrying his daughter S. Helen succeeded in the Crown. By which account we have between the death of Severus and Constantius his reigning hear 76. years and from Carausius his death, and the beginning of Constantius Reign 65. years. Harding maketh the distances joan. Harding. Chron. c. 53. 54. 55. 56. 57 59 shorter, asscribing to Bassianus 7. years, to Carausius 4. Alectus 3. Asclepiodotus 10. and Coil 11. years: Yet by this account also Carausius was dead many years before that time, wherein Hector Boethius and some others make him to have first advanced any title to the crown of Britain. 3. Yet we may make some part of Atonement between these opinions, if we shall say with the British and other Histories, that Carausius was but a young man in the time of Bassianus, or Heliogabalus, the true Kings of Britain: eo tempore erat quidam Iwenis in Britannia nomine Carausius. And he went to Rome to procure his Commission there of the Senate to be Admiral, to keep the British seas: Romam profectus petivit licentiam a Senatu ut Maritimam Matth. Westm. an. 286. Stowe Hist. Titul. the Romans an. 285. Britaniae ab incursione Barbaricâ navigio tueretur. Quae petijt impetravit, & cum chartis sigillatis Britanniam petivit. And after he was thus admitted Admiral, long time, and diverse years, must needs be spent before he could come to that power by sea and Land, with Britan's, Picts and Scots, to be King of Britain, although he was as diverse hold of the kingly Race, ex Regio stemmate, Hector Both. Scot Hist. lib. 6. holinsh. Hist. of Scotl. in Crathlint. and Uncle to that renowned Christian King of the Scots, Crathlintus, though some style him to have been of base Linadge, ex infima gente procreatus, unprobable in a man obtaining such honour of the Roman Senate, & renown among Princes, Kings, and Emperors, and diverse of them Christians. But to go no further out of my way into a matter of temporal History, whether Bassianus, or his son Heliogabalus, both Emperors and Britan's by Parentage, or Carausius was in Britain at this time, we are by this which is said, assured, that the Christians hear were in quiet and peace: for if Bassian us still continued Hector Both. & alij sup. Harding cap. 53. King, he had made peace with all Christians hear, whether Britan's, Picts, or Scots, before his departure hence to Rome, as I have before remembered. And although Heliogabalus was otherwise a man of such wicked conversation, that I had rather to refer any man desirous to know the manner both of his own and Father's life to foreign Writers, then fill my pen with the dishonour of their Race in them, yet no History maketh mention that he was any Persecutor of Christians. If Carausius was King, it is not unprobable, but he was a Christian, advanced, chosen, and honoured with that kingly dignity by the Christians, confederate with, and assisted by the Christian Scots and Picts their Kings or Rulers, and against the Pagan Romans a professed Patron and Propugnor of the Rights and privileges, and Revenger of the wrongs and Injuries of the Christians hear, contending by all means he could even with the adventure of his life, losing it in that Quarrel, to restore the Christians of this kingdom to that quiet and honourable estate to be free from thraldom of foreign Pagans, which they happily enjoyed in the government of King Lucius, and the Roman Senate began now to infringe, and violate. This was the pretended end and scope of his designs, although by some Writers, not with a little desire of his own greatness and exaltation, no strange disease among great Princes in any Age▪ 4. Neither do we finden that Alectus sent hither with three Legions against Carausius, although he slew him in Battle and overthrew his army making himself King, and so continuing three years, insulam tenuit per triennium, Compilatio M. S. de gest. Brit. & Angl. in Allect. Galfr. Monum. Hist. Reg. Brit. l. 5. c. 4. Pont. Vir. l. 5. Ma●th. West. an. 292. Compilatio M. S. Supur. did persecute the Christian Britan's under pretext of Religion, but for following Carausius, and not yielding subjection to the Romans, as they required. Alectus maximam intulit Britonibus cladem, quia relictâ Republicâ, societati Carausij adhaeserant. Where we see the reason of that affliction of the Britan's by the Romans, because, quia, they had forsaken the common wealth and Government thereof, and followed Carausius an Usurper, as the Romans esteemed him. And other Historians maKe it plain that only the followers of Carausius and no others were thus prosecuted by Alectus. interficitur Carausius, & in eius sequaces saevitum est. And Matthew of Westminster also saith, that Alectus did afflict only those Britan's who forsaking their Country, had committed themselves to the command of Carausius. Alectus Carausium interfecit. Pont. Virun. l. 5. Deinde cladem maximam Britonibus intulit, qui Republica relicta, Carausij se commiserant jussioni. Which Harding more plainly confesseth when he saith Matth. Westm. an. 292. Harding Cron. cap. 56. of Alectus: Allecto then crowned and made King of all Britain reigning fully years three; and well he ruled in all manner werking. And if Alectus or his Pagan Soldiers, and Vnderrulers, did unjustly persecute any Britan's for Religion, neither he, nor they did escape the Just vengeance of God executed upon them by the Christian Britan's in the like kind, for when Alectus and his Infidel consorts were at London gathered together to make solemn Sacrifice to their Idols, they were by the Christians driven from their Sacrifice, Alectus Pontic. Vir. l. 5. Galfr. Mon. l. 5. c. 4. Mat. West. an▪ 294. Harding Chron. cap. 56. Holinsh. Hist. of Engl. l. 4. c. 23. Stowe & Howes Hist. Romans in Asclepiodotus shamefully put to flight, and slain, his army scattered, and though by Levius Gallus his Colleague in some part renewed again, yet both their General, Gallus and all his Romans were slain by the Christian Britons in one day. Factoque agmine denso, invaserunt Romanos, & una die omnes interfecerunt. And their Leader Gallus contemptuously thrown into a brook taking name thereof, as our Protestant Antiquaries with Antiquity thus deliver. Asclepiodotus recovered Britain, and slew the Romans Captain named Livius Gallus, near unto a brook there at that time running, into which brook he threw him, by reason whereof it is called in British Nant Gallon, since in Saxon tongue Gallus or Wallus Harding. supr. c. 56. Galfr. Monll. 5. c. 5. Virun. lib. 5. Matth. Westm. an. 294. brook, and to this day the street, where some times the brook ranre, is called Walbroks'. And proveth the History of this Brook both by public Records, and Inquisitions. 5. Asclepiodotus upon this Victory was crowned King of Britain, by Parliament saith Harding, and by common consent of the people, as both the British History, Virunnius, and Matthew of Westminster writ, being Duke of Cornwall before, Triumphatis Romanis caepit Asclepiodotus regni diadema, & capiti suo, populo annuente, imposuit. All these last Writers, except Matthew of Westminster, say, Dioclesian his Persecution began hear in his time, of which I shall speak hereafter. And it seemeth, that diverse Historians not observing, that Constantius was hear twice, marrying S. Helen the first time, and the second time receiving her again, when Maximian the persecuting Emperor had forced him to put her away, do there upon vary much about the years of our Kings in those times. An old Manuscript Chronologie doth say Bassianus reigned 27. years, Carausius whom it calleth Carencius 39 years, Alectus 15. years, Asclepiodotus 10. years, Coel 4. years. And after him his Sonne-in-Lawe and daughter, Constantius and Helen 11. Matth. Westm. an. 295. Catal. Reg. Brit. supr. Hollinshed Hist. of Engl. c. 23. in Asclepiod. holinsh. Hist. Engl. supr. years. The Protestant catalogue of our Kings hath told us, that Asclepiodotus reigned 30. years. The same hath Hollinshed calling it the common account of our Chroniclers. And by the same Authors and diverse others, King Coel, in the later end of whose reign the Romans by Constantius came in again, was King 27. years. Thus he writeth of this matter, Coelus Earl of Colchester, began his Dominion over the Britan's, in the year of our Lord 262. Thus Coelus or Coell ruled the Land for a certain time, so as the Britan's were well content with his Government, and lived the longer in rest from Invasion of the Romans, because they were occupied in other places: but finally they finding time for their purpose, appointed one Constantius to pass over into this I'll with an army, the which Constantius put Coelus in such dread, that immediately upon his arrival, Coelus sent unto him an ambassage, and concluded a peace with him, covenanting to pay the accustomed Tribute, and gave to Constantius his daughter in marriage, called Helen, a noble Lady, and learned. Shortly after King Coell died, when he had reigned as some writ Cap. 27. supr. Fabian. Matth. Westm. Galfrid. Monum. Pont. Virun. Harding. supr. Manuscrip. Antiq. pr. Regnum Brit. Compilatio M. S. de gest. Bri. & Angl. Lib. M. S. qui vocatur Scala mundi. Sozomenus Hist. Eccles. l. 2. c. vlt. Euseb. l. 4. de Vita Constantin. Socrates Eccles. Hist. l. 1. c. vlt. Eutropiusl. 10. Hier. in Chron. Ruffin. l. 1. c. 11. Bal. cent. 1. in Flavio Constantin. Stow. Histor. in Constant. Holins. Hist. of Engl. l. 4. c. 29. Bal. Cent. 1. in Helena Flavia. 27. years. And then he setteth down, as all other Antiquaries do, Constantius Father of Constantine the great, our next King. And this he calleth the common opinion of our Writers. Which I find not only in our printed Historians, but in diverse Manuscripts, not wanting Antiquity for their warrant, though among them there is difference about the years of the reigns of those Kings, all consenting they reigned, and succeeded one to an other hear, as hath been related. 6. And we must either say, Coelreigned long, was twice King, or not King when Constantius married S. Helen his daughter, but after toward his death, or else contradict all Antiquaries, Greeks, or Latins, Christians or Pagans, catholics or Protestants in the History of the Age and Empire of the most renowned, noted and honourably remembered Emperor that ever was in the world Constantine the Great. For they all agree, that he dying about the year of Christ 340. was then 65. years old, having been Emperor above 30. years, and as Sozomen with others prove, was at the least when he began to reign 34. years of Age: Constantinus circiter quintum & sexaginta aetatis suae annum moritur. Ex quorum annorum numero triginta & unum regnavit: The like hath Eusebius: duos & triginta annos extra paucos menses & dies cum Imperio fuit: eundemque annorum numerum vita duplicabat. Socrates saith: vixit Imperator Constantinus annos sexaginta quinque: triginta unum regnavit. Eutropius saith, his Age was 66. and his Reign 31. years. S. Hierome and Ruffinus for the Latins, agree with them. Our Protestants say he died in the 66. year of his Age, and the 32. of his Reign. è vita decessit senex aetatis suae anno 66. & Imperij 32. à Christi Incarnatione 339. the 339. year of Christ. And by all in the year 340. at the furthest. The like Argument I may use, by the life and death of his blessed Mother S. Helena in all judgements dying before her Son, being about 80. years old then, and but a young Virgin when she was married to Constantius his Father. One of our chiefest Protestant Antiquaries, and not so plainly receiving the former Order in our Kings, doth confirm it further, saying, Helena lived 79. years and then departed Holinsh. supr. l. 4. c. 29. this life about the 21. year of her Son's reign. Her Son the Emperor Constantine lived till about the year of Christ 340. after he had ruled the Empire 32. years and odd months. Therefore both he and all others must needs allow the Reigns and Successions of our Brittih Kings before remembered, and in a manner free this kingdom from the Romans in their times, as also make it evident, that the Roman Emperors neither did, nor could raise any Persecution against our Christians in Britain, except in the time when Constantius first came hither in the days of the Emperor Aurelianus, about the 3. year of his own Empire, and year of Christ 273. and married Helen Daughter of Coel, then, or after King, or both, which no Antiquity affirmeth, but all deny it, or the short Reign of Alectus, until the coming of Maximian the Tyrant hither in the time of Asclepiodotus, as the common opinion is. THE IX. CHAPTER. OF THE POPES OF ROME IN THIS TIME, how by all writers, even the Protestants themselves, they were holy men, and both they and other learned holy Fathers in this time, were of the same faith and Religion, which the present Roman Church and catholics now profess, and Protestants deny and persecute. 1. AFter the Martyrdom of S. Calixtus, S. Vrbanus the first of The Religion of the Popes than the same that is now, by their adversaries. that name was Pope of Rome. This man, as Protestant Antiquaries, English and others writ, lived in the time of that licentious Emperor Heliogabalus, and by the sanctity of his life, and singular learning did bring many in all places to Io. Bal. l. 1. de Act. Rom. Pontif. in Vrban. Pap. 16. Rob. Barnes in Vit. Pont. Rom. in V●bano. 1. Magdeb. cent. 3. c. 10. c. 277. true Religion: for which he was often banished, but secretly recalled by the faithful Christians, and at he last received the Crone of Martyrdom in the year of our Lord 233. Vrbanus Romanus sub libidinosa bestià Heliogabalo Caesare vixit, vitaeque sanctitate & doctrinà singulari multos vn●iquaque mortales ad Euangelium traxit. Hic saepenumerò pro fide Christiana ab urbe proscribebatur; sed à fidelibus iterum clam revocatus, Martyrij coronam anno Domini 233. tandem accepit. His Decretal Epistle is extant, written to all Bishops S. Vrbanus Pope Martyred in the year of our Lord 233. of the common life, and offering of the faithful. He plainly maketh mention of such a common life as was under the Apostles, & defendeth by his Decrees the goods ●● the Church, that no man should invade them by force or fraud. And he speaketh ●● the vo●●e of them which promise to possess nothing proper to themselves, he instituted that Confirmation should be ministered after Baptism. He saith that by Imposition of the Bishop's hands therein, the holy Ghost is received: Extat una eius Epistola Decretalis scripta ad omnes Episcopos, de communi vita & oblatione fidelium. Planè enim eiusmodi vitae communis meminit, qualis sub Apostolis fuit. Munit deinde Edictis bona Ecclesiae, ne quis ea vi aut fraude invadat: & aliqua dicit de voto promittentium, se nihil rerum propriarum possessuros. Instituit in fine Confirmationem post Baptismum: dicit, per manus Impositionem Episcoporum accipi Spiritum sanctum. 2. Next unto S. Vrbanus succeeded Pope Pontianus, who as these Protestants Io. Bal. lib. 1. de Rom. Pont. Act. in Pontiano. tell us, was Christi minister, ac dispensator Mysteriorum Dei: exilium & supplicia pro Euangelio, proque Ecclesia passus est, post multas calamitates & gravia tormenta, Anno Domini 239. pro Christi fide, martyrij paena subijt. The Minister S. Pontianus Pope suffered Martyrdum an. D. 239. of Christ and dispenser of the mysteries of God, suffered exilements, and punishments for the Gospel, and the Church, and after many calamities and grievous Torments suffered the pain of Martyrdom for the faith of Christ, in the year of our Lord 239. He taught that God would have Priests so familiar with him, that he Magdeburgen. centur. 3. col. 278 in Pontian. would accept of other men's Sacrifices by them, and by them forgive their sins, and reconcile them to him. And that Priests do make with their own mouth, the body of our Lord, and give it to the people: Sacerdotum dignitati multa tribuit. Eos, inquit, Deus familiares in tantum sibi esse voluit, ut etiam aliorum hostias per eos acceptaret atque eorum peccata donaret, sibique reconciliaret. Ipsi quoque proprio ore Corpus Domini conficiunt, & populis tradunt. 3. After S. Pontianus succeeded S. Anterus, who as our Protertants say, attributed S. Antherus Pope and Martyr succeeded S. Pontinus. such supreme Privilege to his holy See, that he ordained that Bishops might not go from one Bishopric to an other, without the Authority of the Pope of Rome. Episcopos ab uno Episcopatu ad aliam transfer, si id Ecclesiae necessitas vel utilitas exigat licere: sed ne id sine summi Pontificis authoritate Robert. Barnes l. de Vit. Pont. Rom. in Antero. Io. Bal. l. 1. de Act. Pontif. Rom. in eod. fiat, cavit: and beatified the Church with his blood in Martyrdom in the year of our Lord 243. decoravit hic Antherm anno Domini 243. Ecclesiam suo sanguine, quam antea paverat verbo: which he had before fed with the word of God. 4. S. Fabian as these men say was Miraculously chosen Pope, the form of a Dove sitting upon his head, when he was sought for to be Pope. Cum ad S. Fabianus miraeulously chosen Pope. Pontificatum designatus quaereretur Columba super eius caput sedere visa est. He buil ded a Churchyard for the honour of Martyrs. He decreed that every year upon Maunday Thursday, new Chrism should be consecrated, and the old Barns & Bal. sup. in Fabiano. Magdeb. Cent. 3 c. 10. col. 279. 280 etc. 5. col. 144. burnt. That Priests should not be accused or punished in the temporal, but Ecclesiastical Court. He forbade marriage within the first degree of consanguinity. That every Christian should communicate at the least thrice every year. He decreed about satisfaction, the Rite of penance, & Excommunication, of the Age of such as were to be made Priests, or admitted to holy Orders, of oblations or Masses every day. Caemiterium pro Martyrum dignitate extruxit. Singulis annis in caena Domini Chrisma ut renovaretur, vetere combusto, statuit. Sacerdotes causam dicere, & mulctari in Sacro, non prophano foro debere edixit. Ne uxorem quis ducat intra quintum consanguinitatis gradum, statuit. Quisque Christianus ut singulis annis ter Eucharistiam sumeret, praecepit. Quaedam de satisfactionibus, de ritu paenitentiae, & de excommunicatione statuit, de aetate presbyterorum ordinatorum, de oblationibus per singulos dies. They add further how he condemned the Heresies S. Fabianus condemned the Heresies of the Novatians and Helchites. of the Novatians, and Helchites. And that he both baptised Philip the Emperor, and after put him to public penance, among the ordinary penitents. Whereas these men say, that S. Fabian appointed that every year upon Maunday-Thursday new Chrism should be hallowed, and the old burnt, no man may thereby fantasy, that he was the first Author either of consecrating, or yearly renewing of Chrism, for in the very place from whence these Protestants derive this Constitution, which is the second Decretal Epistle of this holy Pope, he plainly saith, that upon that day when Christ supped with his Disciples, and washed their feet, Christ himself taught this consecrating of Chrism, and that the Popes of Rome thus received it from the Apostles. And for the yearly renewing of it upon that day, he saith also, that it descended from the Apostles by all his Predecessors Popes of Rome, and so from the Apostles both the Church of Rome, Antioch, Jerusalem, and Ephesus, where the Apostles lived, did ever observe. In illa Die Dominus Iesus postquam caenavit cum S. Fabian. Epist. 2. ad omnes Orient. Episc. Discipulis suis, & lavit eorum pedes, sicut a sanctis Apostolis praedecessores nostri acceperunt nobisque reliquerunt, Chrisma consicere docuit. Sicut ipsius diei solemnitas per singulos annos est celebranda, ita ipsius sancti Chrismatis confectio per singulos annos est agenda, & de anno in annum renovanda, & fidelibus tradenda: quia nowm Sacramentum est per singulos annos, & iam dicto Die innovandum, & vetus in sanctis Ecclesijs cremandum. Ista a sanctis Apostolis & successoribus eorum accepimus, vobisque tenenda mandomus. Haec sancta Romana Ecclesia, & Antiochena a temporibus Apostolorum custodit: haec Hierosolymorum & Ephisinorum tenet. In quibus Apostoli praesidentes, haec docuerunt, & vetus Chrisma incendi, & non amplius quàm uno anno uti permiserunt, atque dinceps novo frui, & non veteri iubentes docuerunt. And this holy Pope so Miracously chosen, and teaching and practising these Doctrines, was as glorious in his death, as these Protestants S. Fabianus put to death an. D. 250. confess, ending his life with a glorious death of Martyrdom in the year of our Lord 250. Sub Decio saeviente in fratres capitis obtruncatione, anno Domini 250. vitam gloriosa morte consummavit. 5. Of the doctrine or Decrees of the three next Popes, S. Cornelius, S. Lucius, and S. Stephen our protestāns are very sparing in relating them, being repugnant to their proceed, only they say of the last, S. Stephen. That diverse Authors testify that he was celebrating of Mass, when he was apprehended by the Pagans, and carried to be martyred: Stephanum in celebratione Io. Bal. l. 1. de Act. Rom. Pont. in Stephano. Missae ad martyrium raptum. Yet for all this they freely confess, that both he and the others were renowned Saints & Martyrs. Of Cornelius they witness, that he was a man of God, and though banished in exile, he was never wanting to Christ's kingdom his Church, but as his most worthy champion, suffered S. Cornelius Pope Martyred a. D. 253. death for preaching the truth in the year of our Lord 253. Homo Dei, Cornelius, licet in exilium deportatus, regno tamen Christi minimè unquam defuit. Quin optimus eius Athleta, in veritatis assertione Anno Domini 253. Deccis mucro ni Io. Bal. supr. in Cornel. Rob. Barn. l. de Vit. Pont. in eod. Magdeb. cent. 3. c. 10. col. 282. Bal. & ijdem alij supr. in Lucio & Stephano. ceruicem, ut ovis mansueta, praebuit. 6. Of Pope Lucius they say, that he did enrich the Church, with wholesome Doctrine, and made white in the blood of the Lamb, penetrated the heavenly Paradise in the year of our Lord 255. Ecclesiam salubri Doctrina locupletavit, ac Paradisum caelestem anno Domini 255. sub Valeriano occidi iussus, & in sanguine agni dealbatus, penetravit. 7. S. Stephen, as they writ, having converted many Pagans to the faith of Christ, became a sacrifice to God, and thereby received a crown of justice S. Lucius Pope & Martyr. an. D. 255. Saint Steven Pope crowned with Martyrdom an. D. 257. in the year of our Lord 257. Stephanus anno Domini 257. cum multos Gentilium ad Christi fidem convertisset, capite mulctatus, cum plerisque alijs, fit victima Deo, accepta iustitiae Corona. 8. And although these Protestants do not, nor dare, for betraying their cause, particularly set down the Doctrine of these Popes, yet confessing of them all, that they were of the same Religion and opinion therein with S. Magdeb. cent. 3. c. 7. col. 164. & alibi saepe. ca 3. Bergomen. l. 8. & alij apud Magd. cent. 3. c. 8. col. 191. Cyprian, except in his error of Rebaptization (which they, and truly, say he recanted, many Epistles passing between them) they do sufficiently prove, that they did plainly hold with S. Cyprian, all those points of Catholic Doctrine, which they to omit others, do asscribe unto him. Some of them be these, as these Protestants confess, and thus recount them. Cyprian is every where a vehement affirmer of Freewill: liberi Arbitrij vehemens est ubique assertor. Magdeb. cent. 3. col. 247. c. 10. & alibi. They assure us also, that S. Cyprian held that Christ jesus in his last Supper, being our high Priest, did offer sacrifice, and commanded Priests should do the same. Cyprianus de caena Domini sic inquit libro secundo, Epistola tertia: nam Iesus Christus Dominus noster ipse est summus Sacerdos Dei Patris, & sacrificium Deo Patri ipse primus obtulit, & hoc fieri in sui commemorationem praecepit. Vtque ille Sac●rdos vice Christi verè fungitur, qui id quod Christus fecit imitatur: & sacrificium verum & plenum tunc offered in Ecclesia Deo Patri, si sic incipiat offerre secundum quod ipsum Christum vineat offer: and that both the true body, and blood of Christ is there present, and by Transubstantiation or changing of bread into his body, and wine into his blood: sentit in caena corpus Christi verum & Sanguinem, in sermone de caena Domini. Cyprianus inquit imitari non effagie sed naturâ. S. Cyprian Magdeb. supr. & Parkis Proble. p. 153. 154. his words in this place they cite are these. panis iste communis in carnem & sanguinem mutatus, panis iste quem Dominus Dis●ipuli● porrigebat, non effigy, sed naturà mutatus, omnipotentia Verbi factus est c●ro. Nova est huius Sacramenti Doctrina, & scholae Euangelicae hoc primum magisterium protulerunt, & Doctore Cyprian. lib. de caena Domini. Christo primum haec mundo innotuit Disciplina, ut biberent sanguinem Christiani, cuius esum l●gis antiquae Authoritas districtissimè interdicit: lex quippe esum Sanguinis prohibet, Euangelium praecipit ut hibatur. Vniversa Ecclesia ad has epulas invitatur, aequa omnibus portio datur, integer erogatur, distributus non demembratur: Incorporatur non iniuratur: recipitur non includitur. Dominus usque hodie hoc veracissimum & sanctis●imum corpus suum create, & sanctificat, & benedicit, & pie sumentibus di●u●i●it: Bread is changed into Christ's body. The bread which our Lord did give to is Disciples being changed not in shape but nature was made flesh by the omnipotency of t●e word. The Doctrine of this Sacrament is new, and the schools of the Gospel first brought forth this Master's office, or instruction, and Christ first taught this Doctrine to the world, that Christians should drink blood, whose eating the Authority of the old Law did most strictly forbid. The whole Church is invited to this banquet, equal portion is given to all. Christ is given whole, distributed he is, not dismembered: he is incorporated not injured: he is received, not included. Our Lord even to this day doth create this his most true and holy body, blesseth it, and divideth it to the godly receivers. And the words of S. Cyptian cited by the Magdeburgean Cyprian. Epist. 63. ad Caecilium. Protestants before out of his 63. Epistle, which is to Caecilius, are grossly corrupted by them: for S. Cyprian doth not say as they cite him before, sacrificium Deo patri ipse primus obtulit & hoc fieri in sui commemorationem praecepit: Christ was the first that offered sacrifice to God the Father, and commanded it to be done in commemoration of him. For in so saying S. Cypian should have evidently written untruely, for many before Christ, both in the Law of nature, and Moses, offered sacrifice to God before Christ was Incarnate. But S. Cyprian most truly saith that Christ in his last supper was the first, that offered himself his blessed body and blood to God in sacrifice, and commanded the same to be done after him. jesus Christus ipse est summus Sacerdos Dei patris, & sacrificum patri seipsum primus obtulit, & hoc fieri in sui commemorationem praecepit. And then followeth immediately, that which they have cited from thence, that Priests supply the place of Christ, in the offering of this Sacrifice, and must offer it, secundum quod ipsum Christum videat obtulisse, as they see Christ offered it in his last supper, by the omnipotency of the word of Christ changing the bread into his blessed body, and wine into his precious blood as S. Cyprian hath told us before, and this most holy Catholic Doctrine he teacheth in diverse Cypr. l. de Orat. Dominicâ. Epist. 34. Epist. 11. 54. l. delapsis Epistol. 56. Magdeb. cent. 3. c. 4. col. 83. other places. And among the rest in his 54. Epistle which he and the Council of Carthage wrote unto Pope Cornelius, to assure us, these holy Popes and he agreed in these Mysteries, they plainly affirm Christ's body and blood to be present and received there by the mouths of commuricants. He taught also by these men, that the Eucharist is sanctified on the Altar. The Priests sanctify the Chalice, supply the place of Christ, and offer Sacrifice to God. Cyprianus ait Eucharistia in altari sanctificatur. Rursus ait sacerdotes sanctificare calicem. Item sacerdotem inquit vice Christi fungi, & Deo patri sacrificium offer. They also acknowledge S. Cyprian giveth diverse examples of communion only in one kind, and how both in, and before the time of Pope Cornelius it was usual with the Bishops of Rome, or Italy at the least, and others to minister this Sacrament to communicants only under the form of bread, and to give them no other liquid thing at that time, but water, which all men know could be no part of that Sacrament; potest ex Cypriani libro 2. Epistola 3. Magdeb. cent. 3. c. 5. col. 149. tit. de ritibus circa caenam. ad Cornelium apertè colligi, cum tempore Cornelij, tum ante eum, Romanos, aut etiam Italicos & alios Episcopos in administratione caenae Dominicae, plebiin chalice tantum aquam porrexisse, & non vinum seu sanguinem Domini. 9 It is also evident by S. Cyprian, that not only in his time but even from the Apostles, the Sacrifice of Mass was usually offered for the faithful departed, Magd. supr. col. 82. Cypr. Ep. 66. ad Plebem & Clerum Furnitanorum. Epist. 57 lib. de mortalitate tractat. de disciplinâ & habitâ Virg. de Stella & Magis & Innocent. Mart. Magdeb. cent. 1. c. 4. col. 84. & col. 82. Magdeb. cent. 3. c. 4. col. 86. tit. de castitate & virginitate. and they therein prayed for. The like he teacheth of Intercession to Saints in heaven, and their prayers for them that live, which these Protestants confess to have been S. Cyprian his doctrine. Cyprianus libro tertio, Epistola 15. lapsos dixit auxilio Martyrum apud Deum adinuari. And thy confess, that S. Cyprian plainly holdeth, that the Martyrs and Saints deceased pray for them that live. Certè in fine prioris Epistolae libri primi, non obscurè sentit Cyprianus, Martyrs & Sanctos defunctos pro viventibus orore. These Protestants further confess that S. Cyprian aequaled or rather preferred the true Virginal life to that of Angels, and calleth the chaste and single life of Clergy men a state of Angelic condition. And although Marriage is good, and instituted by God, yet continency is better, and Virginity more excellent. Cyprianus Virginitas, inquit, aequat se Angelis: si verè exquiramus excedit, dum in carne luctata victoriam, & contra naturam refert, quam non habent Angeli. In libro de dono pudicitiae. Liber de singularitate Clericorum eodem modo castitatem statum vocat qualitatis Angelicae. Et sermone de Nativitate Christi: etsi bona sunt & instituta à Deo coniugia, melior tamen est continentia, & virginitas excellentior. They tell us further that he teacheth the doctrine of merit, and good works, to take away sin, and justify. Cyprianus l. 3. Epistolarum, Epistola 25. sentit meritorum praecedentium defensione obuelari peccata. Et in sermone de eleemosinis ex professo sentit, peccata commissa post Baptismum, eleemosynâ, & bonis operibus extingui. And both to prove this doctrine, and justify those Books of Tobias, Ecclesiasticus, and others which our Protestants deny to be Canonical Scripture he teacheth the contrary, and citeth them as holy Scriptures with others for these opinions. Id probare conatur dictis Scripturae, ut Tobiae quarto: sicut aqua extinguit ignem, sic eleemosyna peccatum. And all the other Books and parts of them, which the present Roman Church admitteth for holy Scripture, and our English Protestant's disallow for such, S. Cyprian doth receive them as catholics now do, as appeareth in these Marginal citations, where besides Tobias and Ecclesiasticus before granted, he approveth in express terms the Book of Wisdom (a) the Book of Baruch the Prophet (b) l. 2. adverse. jud. c. 6. de orat. Domin. the song of the 3. children; Cyprian. Ep. 62. 52. exhort. Mart. c. 12. ad Quirin. l. 3. c. 59 l. de mortalitate (c) de orat. Dom. Serm. de lapsis. the History of Susanna (d) Epist. 40. l. de bono pudicitiae. of Bel and the Dragon in the Book of Daniel, (e) Epist. 56. l. de Orat. Dominica. Ser. de eleemosina and Books of the Maccabees. (f) Epistol. 55. 56. exhort. Mart. cap. 11. And yet that he did not ascribe all to Scriptures and reject Traditions, as our Protestants do, they have sufficiently confessed before, when they acknowledge, S. Cyprian taught so many points of doctrine, which as they say, are not contained in Scriptures. 10. To which they add many more of great moment, as of the validity, number, ministration, and true Ministers of the Sacraments, the principal essential things belonging to the true Church of Christ, by our Protestants confessions, in all which, and diverse other questions by their own Testimony, S. Cyprian, those Popes of Rome, and the Church of Christ then differed from them, and agreed in them all with the present Roman Church. First for the validity of Sacraments these men confess, that by the doctrine of S. Cyprian, and the Church then, the worthy receivers of them were united to Christ armed against the world, the devil, and human concupiscence, grace was given, and sins forgiven in them. This was also the received old doctrine of the Church and Popes of Rome, namely of Pope Cornelius, as both he, Eusebius, the Magdeburgian Protestants, and others witness by whose agreeing testimony also both Pope Cornelius, S. Cyprian, and the Church of Rome and Africa with all others differed from our Protestants, and consented with the present Roman Church, about the number of Sacraments. First they say that both Cornelius, and S. Cyprian taught, that Confirmation was a Sacrament, and by the Bishop's Unction with Chrism the Magdeb. in Indice cent. 3. v. Sacramenta. & cent. 3. c. 10. col. 246. 247. 248. Cornelius Epist. 2. Tom. 1. Conc. Euseb. l. 6. c. 42. Magde. cent. 3. in Cornel. etc. 10. col. 240. Cypria. Epist. 72. Cyprian. Ep. 52. ad Antonianum. l. 1. Ep. 2. & ep. 54 Cyprian. de Ablutione pedum. Cornel. Epist. apud Eusebium. Magdeb. & alios supr. Magdeb. in Indice cē●. 3. in Lucio Papa. & cent. 6. col. 148. & col. 149. tit. de caelibatu & Vita monastica. holy Ghost, and Grace were given. S. Cyprian also maketh Penance a Sacrament and plainly affirmeth, that sins are loosed and forgiven in it. And both he and S. Cornelius then Pope give as much to Preisthood, and holy Orders. S. Cyprian maketh it and others, Sacraments equally as Baptism. Docemur quae sit Baptismi & aliorum Sacramentorum stabilitas. Nam Baptismum repeti Ecclesiasticae prohibent regulae: & semel sanctificatis nulla deinceps manus iterum consecrans praesumit accedere: nemo sacros Ordines semel datos iterum renovat: nemo sacro oleo lita, iterum linit, aut consecrat: nemo Impositioni manuum vel ministerio derogat Sacerdotum. Where he setteth this down for a general Ecclesiastical Rule, which no man was ignorant off, or did disobey. 11. And S. Cornelius then Pope by all the witnesses before, Protestants and others, setteth down the honour, and dignity of this Sacrament in the Church of Rome, when he affirmeth, that in those days of Persecution, there were in it, besides the Bishop, 46. Priests, 7. Deacons, 7. Subdeacons', 42. Acoluthists, Exorchists, Lectours and janitours 521. And to make all sure, that all these Orders than were Ecclesiastical, he setteth down some of their Offices, and how these Exorcists did dispossess Novatus by these Protestants, being possessed by Satan. These Protestants also testify the same of S. Cyprian his doctrine in this point, and these Deacons & Subdeacons' did live unmarried: of this, Pope Lucius (as they confess) made a Decree. Lucij Decretum de caelibatu Sacerdotum. So they acknowledge of Pope Stephen, that no Priest, Deacon, or Subdeacon might marry: nullus Sacerdotum à Subdiacono usque ad Episcopum licentiam habet coniugium sauciendi. Likewise they do sufficiently prove, that S. Cyprian and these Popes agreed in the supremacy Magdeb. cent. 3. c. 4. col. 84. 85. Tit. de Eccles. & Primatu Romano. of the Pope of Rome: First for S. Cyprian, in that very Treatise which they entitle: de Ecclesiâ & Primatu Romano: of the Church, and Roman Primacy; they acknowledge he expressly writeth, that the Roman Church is to be acknowledged of all, for the Mother and Root of the Catholic Church, he calleth the Chair of Peter, the principal Church, from which Priestly unity is risen. And saith in diverse places that the Church was founded upon Peter. Cyprianus libro quarto, Epistolâ 8. nominatim ait Romanam Ecclesiam ab omnibus alijs pro matrice & radice Catholicae Ecclesiae agnoscendam esse. Quemadmodum & libro primo, Epistolâ tertiâ & in tractatu de simplicitate Praelatorum, principalem vocat Ecclesiam Petri Cathedram, à quâ unitas sacerdotalis exorta sit. Alibi passim dicit, super Petrum Ecclesiam fundatam esse, ut libro primo, Epistolâ tertiâ: libro quarto, Epistolâ nonâ. Tractatu secundo de habitu Virginum, sermone tertio de bono patientiae, & in Epistolâ ad Quirinum. And they add further, utterly to overthrew their own new found Ministerial calling and Church, and Prince's proceed against Clergy men, that S. Cyprian taught an Ordinary Succession in Pastoral dignity, and that Bishops and Rulers of the Church were not to be judged by others. Habet Cyprianus & alias opiniones periculosas, ut quod Pastoratum ad ordinariam successionem, libro 1. Epistolâ 6. allegat: Item quod negat Episcopos & Praepositos Ecclesiae iudicandos, libro 4. Epistolâ 9 & in Concilio. These they call dangerous opinions, and so they are for their new Religion, which hath no Ordinary Succession, but in all places hath overthrown it, and so fare proceeded, to adjudge and condemn Bishops, and Prelates of the Church, that in the whole world there is not any one of that most sacred, or Priestly calling, or any inferior holy Order, none but mere Lay men, which by their own definitive Article cannot make a true visible Artic. of Englis. Protest. Religion art. 19 Church, to be found in all their Congregations. And yet this doctrine of S. Cyprian, so periculous with these men, is so fare from being really and truly dangerous, that not only by all Catholic Authors, but by our English Protestant's also (both their particular Writers, and public Articles with their Art. sup. Art. 36. Prot. publ. gloss ther. Prot. Book of Consecration in Pref. allowed gloss, and authorized Book of Consecration) it is justified to be unquestionably true, and most necessary. And this already proved by all Authority: as also the doctrine of exemption of Bishops, and Clergy men, from being convented before Lay judges and Tribunals. The same is evident before of the Popes of Rome Spiritual supremacy. And diverse of these testimonies of S. Cyprian therein, are in his several Epistles to Pope Cornelius. That place where he calleth the Roman Church the Root and Mother of the Catholic Church is in his 45. Epistle, which is to Cornelius Pope, where he plainly saith, he exhorted all to follow that Church: Ecclesiae Catholicae radicem & matricem agnoscerent, ac tenerent. Likewise his testimony that Rome is the Chair of S. Peter, the principal Church from which Priestly unity is risen, is in his 55. Epistle, which is to the same Pope Cornelius. In which he affirmeth further that it is the Church of Rome, whose faith the Apostle commended, and to which false doctrine cannot have access: Eos esse Romanos, quorum fides, Apostolo praedicante, laudata est, ad quos perfidia habere non possit accessum. And there plainly saith, that Heresies and Schisms have only had original, because men would not obey God's Priest, nor allow only one Chief Priest, and judge the Vicar of Christ in his Church. And calleth the judgement of this Priest, Christ Vicar, the Pope of Rome, the judgement of God, not to be disobeyed of any, and from such disobedience Schisms and Heesies do spring. Neque aliundè haereses obortae sunt, aut nata scismata, quam inde quod Sacerdoti Dei non obtemperatur, nec unus in Ecclesiâ ad tempus Sacerdos, & ad tempus judex vice Christi cogitatur. Cui si secundum ministeria divina obtemperaret Fraternitas universa, nemo adversum Sacerdotum Collegium quicquam moveret: Nemo post divinum judicium, post populi suffragium, post Coepiscoporum consensum, judicem se iam non Episcopi, sed Dei faceret: nemo dissidio unitatis, Christi Ecclesiam scinderet: nemo sibi placens, ac tumens seorsim foris Haeresim novam conderet: nisi ita est aliquis Sacriligae temeritatis ac perditae mentis, ut putet sine Dei judicio fieri sacerdotem. 12. Now that these holy Popes stood upon the same supreme privilege for the Church of Rome being the common doctrine and practice of them all, as Protestants confess, we need not to stand upon these in particular: yet these Protestants do assure us first, that Pope Cornelius maintained Appeals to Rome: Cornelius Epistolâ 2. facit mentionem Appellationis ad Apostolicam Magdeb. cent. 3. c. 7. col. 181. Rob. Barnes l. de Vit. Pontif. Rom. in Cornelio. Sedem. And made a general Decree to free Priests from swearing, except in matter of faith. And condemned the African Bishop's Decree about Rebaptization. Pope Lucius, as they confess, maketh the Church of Rome the Mother of Churches, and affirmed that the Popes of Rome never erred, and contended that they cannot err, proving it by that place, where Christ said to S. Peter, I have asked for thee, that thy faith may not fail. Lucius Romanam Ecclesiam Matrem Magdeb. Cent. 3. col. 183. c. 7. Ecclesiarum facit: & Apostolicos Pontifices nunquam errasse asserit, & ne quidem errare posse contendit, ex eo loco quod Christus Petro dixerit: rogavi pro te, ne fides tua deficeret. And Pope Stephen made a general Decree as these men affirm, for the whole Church, about receiving penitent Heretics, how they were to be received. Stephani Papae Romani sententia & rescriptum hoc Magdeb. cent. 3. c. 8. col. 190. Robert. Barnes l. de Vit. Pont. Rom. in Stephano. Io. Bal. l. 1. Act. Rom. Pontif. in Stephano. fuit. Si à quacumque haeresi ad Ecclesiam veniant, nihil innovetur nisi quod traditum est, ut manus illis imponatur in paenitentiam. And generally for all Priests in all places, that they should not use at Mass, any other then sacred vestments, Ne Sacerdos aliâ veste quam sacrâ, in sacris uteretur, statuit: By this holy Pope, which our Protestants confess was an holy Saint, and Martyr, and received a Crown of justice thereby after he had converted many Gentiles to Christ. Cum multos Gentilium ad Christi fidem convertisset, capite mulctatus, fit victima S. Sixtus Pope and Martyr. Deo, accept à justitiae coronâ. 13. The like they testify of all his Successors in this Age. S. Sixtus the Ambr. l. 1. Oshc. c. 41. Prudent. in Hymno de S. Laurent. Magd. cent. 3. cap. 10. in Sixto. cap. 12. in Laurent. col. 297 298. next was Christi discipulus, & è terreno coelestis aeconomus factus, Christiani gregis decus, atque imitandum exemplar, and preached the true word of God, salutare Dei verbum populo proponens. And yet this doctrine of this holy Pope, by all Antiquities, and these Protestants themselves, was sacrificing preisthood, Sacrifice of Mass, Deacons assisting at the Altar, Christ really present there, and offered in Sacrifice, with Lights upon the Altar. Hic primus è septem viris, qui stant ad Aram proximi. Hunc esse vestris orgijs moremque & artem proditum est, hanc Disciplinam foederis libent ut auro Antistites. Argenteis scyphis ferunt fumare sacrum sanguinem, auroque nocturnis sacris adstare fixos cereos. And this was so common and publicly received and known, that the Pagan's themselves were not ignorant of it. S. Dionysius Pope and Martyr. Bal. l. 1. de Act. Rom. Pontif. in Dionies. Robert. Barnes in Vit. Pont. in eodem. 14. Of S. Dionysius the next Pope, these Protestants say, he was famous for preaching the true faith, and dilating of Christ's Church, and converted many, and among others the daughter and wife of the Emperor Decius, Cyrilla and Triphonia, and died an holy Martyr: Yet they also acknowledge, he was a Monk and Eremite before he was Pope. He divided Parishes and Dioceses, assigning their limits, and made other general Laws for the whole Church, concerning Heretics and others to be accused, and convented. 15. S. Faelix which was his next Successor was also, as these men confess, S. Foelix Pope and Martyr. an absolute virtuous man, and renowned, for he preached the word of God and died a glorious Martyr. Yet they also say, he was a Massing Pope, and Bal. l. 1. de Act. Pontif. supr. in Foelice. Rob. Barnes in eod. took order, that none but consecrated Priests should say Mass, he ordained that Masses should yearly be said in honour of Martyrs on their Anniversary days, and no where but in sacred places. 16. They say of Eutichianus, the next Pope, that he was, vir Deo deditissimus, à doctrinâ & virtutihus Ecclesiae commendatus, divini verbi praedicatione salutem S. Eutichianus Pope and Martyr. multis attulit populis: A man most devoted to God, renowned for learning, Bal. l. 1. Act. Ro. Pontif. in Eucichiano. Barn. in eod. and virtue, and by preaching the word of God, brought salvation to many people, and died a Martyr. Yet as they acknowledge, he took order for sacred Vesturs' of Clergy men, so honoured he Martyrs, that with his own hands he buried 300. and made general Laws for the whole Church. 17. Of S. Caius the next, and by common opinion the last of this Age, they S. Caius Pope and Martyr. say he was kinsman of Dioclesian the persecuting Emperor, yet a most worthy Ruler of the house of God, in the Roman Church, and died a Martyr: Bal. & Barnes supr. in Caio. praepositus domus Dei in Ecclesià Romanâ probatissimus. And yet he exempted Clergy men from lay judges, and as S. Euaristus had done before, gave order, that none should be a Bishop which had not before been Ostiarius, Lector, Exorcista, Acolythus etc. 18. If our Protestant's will have S. Marcellinus to have been Pope in the S. Marcellinus Pope and Martyr. end of this Age, seeing they bring him to the great Council of Sinuessa of 300. Bishops, besides many other great Clergy men: They have this great Barnes supr. in Marcello. Magdeburg. cent. 4. c. 9 To. 1. Conc. in Marcellino & Conc. Sinuessano in 3. examplar. antiq. general Council the first that ever was in the world, in all Copies plainly pronouncing: no man ever judged the Pope of Rome. The first See is judged by none, Nemo unquam iudicavit Pontificem: Prima Sedes non iudicatur à quoquam. Now I will return again to the time of Pope Stephen, where I left. THE X. CHAPTER. OF S. melo, OR melon A BRITAN, SENT Archbishop by Pope Stephen from Rome to Rhoan in Normandy. Of S. Mellorus a Noble British Martyr, and a Provincial Council of British Bishops hear in Cornwall in this time. 1. THE History of out renowned Britan S. melo, or melon, by most Authors, fell our in the time of S. Stephen's being Pope. And it should seem by out Histories (which speak of many, and long defections of the Britan's in these days, and their withdrawing their Tribute, and obedience from them, except when Quintus Bassianus, Alectus or such men were sent hither with power from the Romans to keep Britain in their subjection) that S. melo S. melo went to Rome. his going from hence to Rome with others of this kingdom, to pay the Britain's Tribute there, was in the time of that Bassianus, or some such Roman: our Antiquities being sparing to give us warrant to say, that the Britan's did so carefully pay their Tribute, under their other Rulers which loved not the Romans, but laboured to free themselves, and this Kingdom rather from that subjection. And this the rather, because as I have proved before, it is probable the other Britan Rulers hear were Christians, and so would not easily employ Pagans in such a business, and service. For it is the constant agreement of the Writers of this Relation, that this melo with his Associates was at his S. melo was first, a Pagan. going to Rome, and being there also at the first, a Pagan, & at the performing of his temporal duty there, did after the manner of the then Infidel Romans Manuscr. antiq. in Vita S. Mellonis. Capgtau. in codem. Anual. Eccl. Rothomagen. Dionies. Alexandrin. & Euseb. l. Eccl. Hist. cap. 9 Matth. Westm. an. 25●. Trebellius. Aurelius' Victor. Eutropius & alij in Galeriano. Euseb. in Vita Constantini l. 4. Constan. orat. ad Sanctorum caetum c. 24. Florent. Wigor. an. 250. 272. Euseb. Hist. Eccl. l. 7. c. 12. sacrifice in the Temple of Mars, being a soldier by profession, and this was in the time of Valerian the Emperor, Tempore Valeriani Imperatoris Mello quidam de Maiori Britannia oriundus Romam venit, ut patriae suae Tributum solueret, & Imperatori seruiret, ibique sicut mos erat, cum socijs suis ad Templum Martis ductus est ut sacrificaret. And by the History of this renowned man, it seemeth, to have been in the beginning of this Emperor's reign, about the year of Christ 256. when by the testimony of Dionysius and Eusebius, he was more friendly to Christians, than any of his Predecessors, even those that were Christians, as the two Philips, the Father and son, and all his Court was full of Christians, and as a Church of God, Valerianus prae Antecessoribus suis sic comparatus fuit initio, ut erga homines Dei placidus esset, & animo amico praeditus. Neque enim quisquam Imperatorum ante eum tam clementer ac placidè erga eos affectus fuit, ne illi quidem qui palam facti Christiani dicebantur, sic initio ille familiarissimè & amantissimè, idque palam nostros complectebatur, & tota illius aula referta erat pijs, & Ecclesia Dei facta. For (Valerian after seduced by the Magicians) became a most grievous Persecutor of Christians, until being taken Prisoner by the Persians, was detained there Prisoner, until his death, made a Footstool for their King when he took his horse, who caused this cruel Emperor to have his skin to be pulled of, and his body powdered with salt By which miserable life and death of Valerianus being Father to Gallienus, who was also a persecuting Emperor, the son recalled all Edicts against Christians, and gave them free use and exercise of their Religion: publicis Edictis Persecutionem contra nos motam remisit, & ut doctrinae nostrae Praesides cuncta liberè pro Consuetudine sua obirent. So there was not such freedom after in the time of Galerianus, for S. melo or others to be present at the Sermons either of S. Stephen, than Pope, or any Christian Preacher, as the life of S. melo witnesseth he was an hearer of Pope Stephen, and by him converted. Neither can it well appear, how this British Saint being a Soldier, and a Pagan at his coming to Rome in the time of Valerian, not 8. years enjoying the Fmpire, and both converted to Christ, and baptised by S. Stephen, and by him promoted to Preesthood, by all Ecclesiastical Orders, and degrees, Quem Stephanus Papasibi adhaerentem per omnes Ecclesiae gradus usque ad Sacerdotium promovit, and after made him Bishop, could come to such perfection in the Papacy of S. Stephen, who suffered Martyrdom about the 257. year of Christ, by common conputation, long before the death of Valerian, except he had been converted in the beginning of his Empire. 2. This melo, melon, or Mellanius coming to Rome with others of this kingdom, to pay the Tribute thereof to the Romans, as I have said before, and to serve the Emperor, and resorting to the Assemblies and meetings of S. melo converted by S. Stephen Pope. the Christians not yet forbidden in the beginning of Valerianus his Empire, hearing S. Stephen Pope preaching, was converted by him to the faith of Christ, and baptised, & being thus instructed, he sold all that he had, eu & the Armour which he wore in the wars, and distributing the money which he received Saint Mellomade Priest. and Bishop. Act. & Vit. S. Steph. Pap. apud Baron. Tom. 2. Annal. Ann. 259. Damasus in Pont. in Stephano 1. Baron. Tom. 2. Annal. An. 260. Martyr. Rom. 22 die Octobris. Vsuard. Martyr. 22. die Octobris. S. melo miraculously sent to be Archbishop of Rohan in Normandy. to the poor, following his Converter S. Stephen, and giving himself wholly to Christian devotion, and study of Divinty profited therein so much, not being ignorant in human Learning, which he had obtained in Britain, (ever renowned for studies, and Learned men) was by S. Stephen, by all inferior Orders (which I have before remembered) promoted to holy Preisthood & after Miraculously chosen of God thereunto was by the same holy Pope Consecrated Bishop, and both extraordinarily by God, and ordinarily by Pope Stephen sent to govern the Church of Rhoan in Neustria, now called Normandy in France, after he had suffered many miseries, and afflictions for his holy faith with S. Stephen, and others of his Clergy imposed upon them by Valerianus, as may plainly be gathered out of the Acts and life of S. Stephen. And whereas S. Damasus, or whosoever the ancient Writer of the lives of the Popes, commonly ascribed to him, doth testify, that S. Stephen did Consecrate three Bishops only, speaking of no more, Episcopos per diversa loca tres. Baronius doth, and well conclude, that our holy Britain S. Melanius was one of them and renowned for sanctity, Ex ijs unus fuit Melanius Episcopus Rhotomagensis, sanctitate celebris: Citing for that, the old Roman martyrologue Manuscr. antiq. de Vita S. Mellonis. jacob. Genuensis in Catal. de eodem. Capg. in S. Mellone. Petrus de Natalibus l. 9 cap. 93. Tabulae Episcoporum Rhotomagen. Vincent. l. 11. c. 74. which saith of this holy Bishop, that he was Consecrated by Pope Stephen, and by him sent to preach the faith about Rhoan, where he was Bishop in France. Rhotomagi S. Melanij Episcopi qui a sancto Stephano Papa ordinatus, illuc ad praedicandum Euangelium missus est. Vsuardus also hath the same, upon the same 22. day of October. 3. The manner of his Miraculous Mission and sending to be Archbishop of Rhoan in Normandy, is thus registered in the old Manuscript of his life, the ancient Learned Bishop jacobus Genuensis, Capgrave, Petrus de Natalibus and others: Cumque jeiunijs & vigilijs instaret quadam Die Missam co celebrante viderunt ipse & Papa Angelum Dei stantem ad dexteram altaris. Qui peracta missa dedit ei virgam Pastoralem, quam manu tenebat dicens, accipe virgam, sub quâ reges populum Rhotomagensis Civitatis in sinibus Neustriae. Tibi enim illic praeparatus est a Deo locus: & licet labor incognitae vitae sit tibi onerosus, nequaquam tamen tibi timendum, quoniam sub umbrà alarum suarum proteget te Dominus Iesus Christus. Tunc acceptâ benedictione a Papa Iter arripuit: As he continued in fastings, and watchings when he said Mass, on a certain day both he and the Pope did see an Angel of God, standing at the right hand of the Altar. Who when Mass was ended, gave unto him a Pastor all staff which he held in his hand, saying, take the rod with which thou shall Rule the people of the City of Rhoan in the borders of Neustria. For there a place is prepared for thee by God: and although the Labour of the unknown life be burdensome unto thee, yet be not a frayed, because our Lord jesus Christ will defend thee under the shadow of his wings. So receiving benediction from the Pope, he took his journey. In which coming to Antisiodorum he Miraculousely cured S. melo cured alame man, he died and was buried at Rhoan. a man there most grievously wounded. Coming to Rhoan he there faithfully performed his sacred office, renowned for virtue, and Miracles, he ended his life there, about the year of our Lord 280. his body is there still kept with great reverence in the Cathedral Church of that City near to the body of S. Nicasius first Bishop there, sent by S. Clement Pope Successor to S. Peter, Tab. Eccl. Rhotomagon. apud Anton. Democharez contra Caluin. Io. Molan. in addition. ad Vsuardum 22. Octobr. Martyr. Rom. die 11. Octobris. Bed. Martyrol. Prid. Idus Novembr. and this the second, as the Annals of that Church give testimony. Molanus saith, he was Archbishop of Rhoan and was there most honourably buried. In Gallijs civitate Rothomagi notalis Sancti Meloni, qui eiusdem urbis primus Ecclesiam Archiepiscop us rexit, ibidemque sepultus gloriosissimè quievit. But the Roman old martyrologue saith plainly, that S. Nicasius was Bishop there: Nicasij Episcopi Rhotomagensis. S. Bede in his martyrologue setteth down the Festivitie of this holy Saint on the 12. day of November, pridie Idus Novembris Sancti Melani Rodovicae civitatis Episcopi. All others, place it upon the 22. of October. What spiritual benefit the rare example of this holy British Bishop by his strange conversion in neglecting the service of the Emperor, and honour thereof, to be the poor servant of Christ in persecution, his Miraculous calling, and Mission in Episcopal dignity, his life renowned for virtue, and Miracles, multis virtutibus & Miraculis clarus: and so long continuing so glorious and Archbishop so near to this our Nation his Country, we may in prudence apprehend, though Iniquity of times hath deprived us of their memory so fare, that for this his short History we are forced to appeal to foreign Antiquities. 4. And yet we have sufficient warrant left unto us by our own Histories, not only in general, assuring us that our Britan's continued their first faith quietly and inviolably until Dioclesian's bloody Persecution, but particular testimony, that even in this time, by arguments, we had such a flourishing Church hear in Britain, that we had not only Bishops and Priests in great numbers, but (which few other Nations can so soon for themselves give instance in) both public Counsels of Bishops and diverse Religious houses, both of men and women. We read in the old Manuscript History of the life of S. Melorus living in the beginning of the Britan's Christianity, cum in exordio Manuscr. Antiq. de Vita S. Melor. Io. Capgr. Catal. in eod. Harris. Hist. of Brit. to. 3. Christianae fidei conversa est Britanniae gentilitas, that there was a Council of British Bishops kept in cornwall, but a corner of this kingdom, In Cornubia Concilium Episcoporum congregatum. And this holy Saint was there brought up, and instructed in a Monastery nutritus in quodam Monasterio Cornubiae: A Council of Bishops in Cornwall in this time. where the distinctive word quodam, one certain Monastery of cornwall, doth sufficiently notify, that besides all others in other parts of Britain there were then more Monasteryes in that Province of cornwall. Which is further proved by that which followeth in the same Authors, what an especial care the Abbot of that place had of this Noble glorious Saint yet a child: Abbas illius loci: sufficiently proving there were then other Abbots of other abbeys in that Country. There, also mention is made of the Church, Nunnery, Altar, and Abbess of Anbesbury, whether the Reliks' of that holy Saint were brought, after they had been honourably buried by the Bishops and Priests: sepulto ab Episcopis & Clericis capite cum Sacro corpore. That these Bishops, Priests, Monasteryes, and Religious men and women of Britain were in this time, I am urged to think, because these Historians have told us before that these things were in the beginning of Christianity hear, and add, that then many believed, and following the Apostles Precepts, were famous for Miracles, and that S. Melorus was one of that number Multi Domino credentes, & Apostolica praecepta sequentes varijs virtutum Miraculis fulserunt de quorum numero beatum Melorum fidenter credimus extitisse. Which is further confirmed in the same Antiquities, testifying that after many years the Reliks' of this holy Saint were with great reverence translated to the Church of Amsbury, and there in their shrine laid upon the Altar. Post multorum annorum curricula Praedicatores Alienigenae scrinium cum Reliquijs sancti Melori circumquaque deferentes peragratis terrarum tractibus iniunctum sibi officium exercentes Ambrisburiam tandem devenerunt, & super altare Reliquias sanctas posuerunt. The removing of these Reliks' to the Church and Nunnery of Amsbury must needs be before the prevailing of the Pagan Saxons, and Hengist his murdering our Noble Britan's, and taking King Vortiger Prisoner hard by that place, at Stonehendge by Treachery. For at that time, both that and all other Religious houses, and Churches, those Pagans could enter to, were destroyed. Yet the Histories have told us before, that many years were passed over, between the burial and removing these holy Reliks' thither. Neither dare I affirm, that this History is more ancient than this time. For excepting the Religious house of Glastenbury, all others had their Foundation after the Conversion of King Lucius, who died in the beginning of this Age. And probably we may conjecture, this Translation of these sacred Reliks' was in the time of S. Germanus and Lupus the Legates of Pope Celestine, being and preaching hear, for they were praedicatores Alienigenae: Strange Preachers, and the most renowned strange Preachers we can think these to be, much devoted to the reverence of our holy British Reliks' by all Histories making solemn Pilgrimadges unto them. And if we affirm, these holy Reliks' were first interred in these days, the circuit of many years, post multorum annorum curricula, after which they were removed by strange Preachers, will well agree with the coming of those strangers, the Pope's Legates hither about the year of Christ 432. which was before the Nunnery of Amsbury was destroyed. 5. The History of this holy Saint is thus set down by the ancient writers S. Meliorus his Martyrdom. thereof: Melorus or Meliorus was the only Son and Heir of Melianus Duke of cornwall. Who in the seventh year of his Government, calling an Assembly of the Nobles, to consult about the affairs of his Country, was in the same assembly murdered by his own Brother, named Rinoldus, his Son Melorus being but 7. years old at that time. This Rinoldus having thus killed the Father, & knowing his Son to be the only true Heir, and fearing if he should live to man's estate he might take the Dukedom from him, being his just inheritance, sought to murder him also: and bringing him into cornwall where there was a Council of Bishops and others gathered together, whose consent he laboured to have for the putting of Melorus to death, to make himself secure in his so wickedly procured dignity: But when the holy Bishops assembled, detested so barbarous impiety, and cruelty, and would in no wise assent unto it: This wicked usurping Uncle, to make this child loathsome, and so uncapable or unfit for Government, caused his right hand, and left foot to be cut of. After which he had an hand of silver, and a foot of brass, and was brought up in a Monastery in cornwall until he was 14. years old, daily profiting and increasing in virtue, and holy learning aswell, as in years. And this his silver hand did miraculously bend too and fro, and stretch out itself to do the office of a natural hand, as if it naturally consisted of bones, sinews, veins, blood, and flesh, Mirumque in modum manus illa argentea quasi reflexus carneos habere, & manum extendere & recludere caepit quasi nativam ossibus, neruis, venis, sanguine atque pelle. Whereupon the wicked Tyrant his Uncle, taking him from the Abbot, and Religeous men, committed him to one, named Cerialtanus to be brought up, bribing him with promises of many possessions and rewards to put Melorus to death, which he most wickedly and barbarously effected, cutting of his head. Which done the Son of Cerialtanus with the consent of his Father, bearing the head of the holy Martyr upon the wall of the Castle, fell down from the wall, broke his neck, and died. Cerialtanus then took up the head of the Saint, and brought it to the Tyrant his uncle. Who with joy receiving it, bad the wicked Murderer go to the top of an hill adjoining, and whatsoever he could there see he would give him to possess, Cerialtanus going to the hill thinking to see round about, suddenly was struken blind, one both his eyes, and presently died. And the wicked Uncle touching the sacred head brought unto him, within three days after ended his wretched life with a miserable death. The Bishops and Clergy buried his holy body, and head, with great honour together. Where they which faithfully prayed unto him, did obtain their desire. Sepulto ab Episcopis & Clericis capite cum sacro Bishops, Priests & others pray to S. Meliorus Martyred. corpore. Corpus sanctum cum honore sepelierunt: ubi opem eius cum fide implorantes, optatum remedium gaudentes consequi solebant. THE XI. CHAPTER. CONTAINING AN ABREVIATE OF SOME ROman Emperors, and invincibly proving that the most holy Queen and Empress S. Helen, was a Britain of Regal Race, the only true and lawful wife of Constantius Emperor: and Constantine the Great their true lawful Son and Heir, borne in Britain. 1. I Have spoken before, how the Roman Emperors after the death of Heliogabalus, until Constantius married, first, or after received again Helen daughter of Coel had little command in this kingdom, and so not so necessary to be much remembered, in the Ecclesiastical History thereof, none of them, except the two Philips, the Father and Son, dignified in Histories, with name of Christianity; therefore it will suffice, to set down briefly their names, and continuance of their Empiers, which our Protestant Antiquaries do thus propose unto us: After Severus, Bassianus Surnamed Antonius Carracalla succeeded How's & Stowe Hist. Titul. the Romans. in Severus. in the Empire, he was murdered by Martialis, when he had governed six years. Macrinus one year. Antonius Heliogabalus three years. Alexander Severus 13. years. julius Maximus 3. years. M. Antonius Gordianus one year. julius Philippus (they omit Philip the second his Son) the first Christian Emperor, 5. An Epitome of the Roman Emperors. years. Decius 2. years. Trebonianus, Gallus, and Vibius Hostilianus two years. Iulius Aemilianus four months. Licinius Valerianus six. Lacinius Gallicinus fifteen. At this time there arouse in diverse Countries thirty Usurpers which are called the thirty Tyrants, of the which Lollianus Posthumus, Victorianus Tetricius, as it is supposed, kept Britain from Gallicinus. Flavius Claudius two, Aurelianus five. Tacitus six months. Florianus three months. This year 276. Aurelian the Dane was chosen Emperor, he hated Christians, and in the fourth year of his Reign, he stirrid up the ninth Persecution, upon the Church of God, he reigned five years, and six days. And after, Tacitus succeeded him in the Empire, being a very fit and worthy Governor, and after, Tacitus Probus Equirius Son to Delinacius a Clown, and Gardener by profession, this Probus Equirius was a most valiant man at arms, and as good a justiciar, as any that had the public Government, he began his Reign in the year of Christ 282. and reigned six years, and four months. Aurelius Probus five years. In which time Bonesus a Britan borne, usurped the Empire, with Proculus at Cullen, and would have exempted from the Romans, Britain, Spain and part of France, but being vanquished by Probus, he strangled himself. This Probus, after he had reigned five years, was slain of the soldiers. Carus was created Augustus, he made Carinus and Numerianus his Sons, Caesars. To Carinus he assigned Britain, Gaul, Illiricum, Italy, and Spain, but Carinus was slain by lightning, and the other two within three year's space lost their lives. Dioclesian was then chosen Emperor, who adjoined Maximianus unto him in like Government. The two Emperors elected two Caesars, Valerius Maximus, and Constantius Chlorus, to which Constantius they committed the recovery of Britain. Hitherto these Protestants Epitome of the Roman Emperors, from Antiquity. And so being come to this Constantius, by whom Britain, and the Romans were united again in so happy an union, that thereby this our Noble Nation assisted more than any kingdom before had done, or after did for the union of the world with Christ, I must hear more enlarge my style, for our Country's honour. 2. Some there be, whether to detract so great a glory from this Nation, or to give it to an other, or of Ignorance in Histories, do both say, that one Theodora was the first lawful wife of Constantius, and the blessed S. Helen Mother of that happy Emperor the Great Constantine, was not only a stranger to this Nation, but of mean estate, and which is unworthy to be Marian. Scot l. 2. aetat. 6. col. 304. in Constantio. Flor. Wigorn. Chron. an. 321. & 299. written, not the wife, but Concubine of Constantius. Which name and attribute, Concubina, this most Noble Empress and Saint Helen is styled by, not only among diverse foreign Writers, but of this Nation also, as Marianus Scotus, and Florentius Wigorniensis, as they be published by our Protestants, many of which do not to the dishonour of that most holy Lady and this her S. Helen borne of noble Parents in Britain. Country abstain from the same phrase of speech. This error being overthrown, overthroweth the others that she was a stranger, and basely borne. For excepting those that wander in that Tract, all agree she was the sole Capgrau. Catalogue. Praefat. in Vit. S. Helenae. Marian. Scot l. 2. aetate 6. in Auteliano. Baron. Tom. 2. Annal. an. 306. jacob. Gordon. An. 273. in Aureliano. Harris. Hist. Eccles. Brit. Tom. 4. c. 2. Zosim. l. 2. Suid. in Constant. Matt. Westm. ann. 273. Marian. Scot l. 2. aetat. 6. in Aureliano. Martin. Polon. Caxton f. 38. holinsh. Hist. of Engl. l. 4. Capgr. in S. Helena Niceph. lib. 7. Cap. 18. Andre Chesne l. 4. Hist. daughter and Heir of the Noble British King Coel, fare from being either an Alien, or of base Parentage and descent, and the more easily to overthrow them, it first fighteth with, and so overthroweth itself. Some which incline to this error, say, that she did secretly fly out of her Country, and went to Rome, and there was so familiar with Constantius the Emperor. Multi eam clam patriam fugisse affirmant ac raptam, apud Romam ab Imperatore: But it is evident by all Histories, that Constantius at his first acquaintance with Helena, was not Emperor, nor long after, neither was he at Rome, but in Britain in this time, sent hither, by Aurelianus the Emperor in the year of Christ 273. and as both Zosimus and Suidas say, lived most part hear: In Britannia plerumque vivebat. And being sent hither by Aurelianus Emperor, as so many agree, to have long employment, and great cause of stay hear, he must needs come hither about that time, for by all Antiquities, Aurelianus died soon after, and was Emperor but a short time. So that neither Constantius nor Queen Helen could be either at Rome, or in any place, but in Britain at this time. 3. Nicephorus and some later after him, would have her to be borne in Bithynia, at Drepanum, and the daughter of an Innkeeper there, with whom Constantius passing that way to the Persians fell in love. But this is made impossible, by that is said before of the being both of Constantius and Helena in Britain, so remote from any part of Bithynia at that time. And neither of them coming to, or near Drepanum, or any part of Bithynia, at, or after this S. Helen was not burn in Bythinia. time, but when she an holy widow, many years after Constantius his death, passed by Greece in her Pilgrimadge to Jerusalem, as is evident in all Marian. l. 2. aetat. 6. in Constan●io. Flor. Wigorn. C●ron. Regino An. 243. Martin. Polon. in Supputat. An. 30●. Otto Frigen. l. 3. c. 45. Bed. l. 1. Hist. c. 8. kind of Antiquaries, and will most manifestly appear when I shall entreat thereof. Others there be which do term this renowned Empress by the name of Concubina as Marianus, and Florentius Wigorniensis as our Protestants have published them, and Regino without speaking any thing of her parentage, or Country, and Martinus Polonus, who confesseth she was daughter to the King of Britain, Constantius filiam Regis Britanniae, nomine Helenam accepit in concubinam, de quâ genuit Consta●in●m Magnum: But it is evident that either Martinus, or his Protestant Publisher hath with gross Ignorance abused the Readers, for he saith, as I have cited, that Constantine (not Constantius) begot Constantine the great in the year of Christ 307. when by common opinion Constantius was dead before. And not content Martin. Polon. supr. An. 309. col. 66. with this, they bring in Constantine the Great, to be Emperor in the year 309. when by their account he could not be two years old. The other three, if their Protestant Publishers have not abused them, speak in the phrase of the Pagan Romans, who in those times, called all wives of their Lieutenants taken from strangers, though never so lawfully joined in true Marriage, by Papinian. l. Praefectur. ff. de ritu nuptiarum. that rude term of Concubine, as their old Pagan Decree is still witness against them. When I shall make it as clear as the Sun, that S. Helena was from the beginning the only true lawful wife to Constantius. This I have S. Helen the true lawful wife, to Constantius and no Concubine. written hear, to answer these frivolous Cavils against that blessed woman, and with John Capgrave call their allegations no better than dreams, talia somnijs similia. And to speacke still in his words: That opinion doth not only blemish the fame of so holy a woman, but maketh that most Noble Constantine to be a Bastard, begot out of Marriage, and so disableth him to have been the Heir of Io. Capgr. in Catal. in praefat. in Vit. S. Helenae. Constantius, either King or Emperor, when all men know he came to the Imperial dignity by right of inheritance: Talis opinio non tam ipsius tam sanctae faeminae denigraret famam, quam ipsum quoque nobilissimum Constantinum, spurium ac extra sponsalia genitum, comprobaret, cum tamen ipsum iure haereditario culmen ascendisse Imperatorium, neminem lateat. And thus taxeth the Authors of Ignorance. Ipsis forsan qui ista scripserunt, talia placuerunt, quia potiora & veriora invenire mi nimè potuerunt. divers foreign Historians as Baronius, Spondanus, and others writ, as plainly in this matter; And may with great warrant. For as Cassiodorus is an able witness, it was but a Pagan report, dicitur, and raised first by Zosimus that most malicious Ethnic, and Railer against Constantine, for professing and advancing of Christian Religion, and renouncing Idolatry, Desertorem Deorum. And this is evident by the best learned Authors M. Aurelius Cassiodorus in Chronic. Zosimus Comes in Constantino. l. 2. themselves, which in any sense called S. Helen by that name: for they do plainly confess, as namely Marianus, that S. Helen was the true wife of Constantius, and he forced by Maximian the Emperor to put her away, and take Theodora his wife's daughter: Constantius uxorem quam habuerat repudiare, compulsus est. And further saith Constantine was true Son and Heir Whence it came first that S. Helen was called Concubine. of Constantius, and by that Title succeeded him in the kingdom, and Empire. Merito Religiosus Pater Religiosiorem filium Constantinum videlicet regni benè parti reliquit haeredem. Which could not be truly said, if Helen had not been his lawful wife, neither could Constantius by this learned, and holy Author, Marian. an. 292. c. 301. Marian. l. 2. aetat. 6. Ann. 305. col. 303. be named Religiosus Pater, a Religeous father, if he had not begot his Son in lawful in true marriage. And S. Bede confesseth from Eutropius, that Constantine succeeded his Father in the kingdom in Britain. Scribit autem Eutropius, quod Constantinus in Britanniâ creatus Imperator, Patri in Regnum successerit. And so by him also must needs be his lawful Son. Florentius Wigorniensis writeth in the same manner, and confesseth, S. Helen to have been hear in Britain, long after her Son Constantine was Emperor. Yet these be the chiefest Authors that in any sense have termed S. Helen by that Bed. Hist. l. 1. c. 8. name. 4. It is evident by all Histories, not only of Christians, that S. Helen was Flor. Wigorn. Chron. An. 328. & 306. a most chaste and holy woman, and that Constantius also lived in conjugal chastity marrying when he was but vounge but also even by the Pagan Writers Gallic. Orat. Panagyr. ad Constantinum apud Baron. Tom. 2. An. 306. Henric. Spondan. ibid. & al. Harris Hist. Eccl. Tom. 3. Nichol. Vignier Biblioth. Histor. ad An. 306. themselues, as witnesseth Gallicanus the Orator, that lived in his time, in his public Oration to his son Constantine, and others: ab ipso fine p●eritiae Matrimonium inisse. Therefore S. Helen being the first woman was thus wedded unto him in Marriage, she must needs be his true lawful wife by their own testimonies. And the same Author witnesseth before Constantine at the public Solemnity of his Marriage with Fausta, in most plain and express words, that Constantine was borne in Britain: sanê ipsum Constantinum in Britanniâ fuisse ortum, diser 'tis verbis coram amplissimo Conuentu testatus est celebris ille Gallic anus Orator in Panegyrico dicto in publicis nuptiarum eiusdem Constantini cum Fausta solemnitatibus. So testify diverse Writers, even of the Roman Pompon. Laetus in Compend. Hist. Rom. in Constant. Maximo. History: among who me one plainly saith, that Constantine was the Lawful son of Constantius and Helena, and borne in Britain, and that his Father Constantius was compelled by Herculius the Emperor to be divorced from Helen his true wife to take Theodora daughter-in-Lawe of that Emperor: Constantinus natus est in Britannijs, Patre Constantio, matre Helena, quam vir coactus fuit repudiare, ut Theodoram privignam Herculij duceret. Eutropius plainly saith that Constantine was the son of Constantius in true Matrimony. Eutrop. l. 10. Hist. Rom. Constantinus ex Matrimonio eius filius in Britanniâ creatus est Imperator. Constantinus Manasses saith, S. Helen was the wife of Constantius, and a Constant. Manass. l. Annal. most blessed woman, Habebat iam tum Constans Helenam uxorem faeminam beatissimam. Hunibaldus above 1000 years since, relateth the History of the composition between Constantius, and our British King Coel, as our own Writers Do: Constantium ut Coelus audivit littori appli cuisse, Nuntios misit, pacem Hunibaldus apud Trithem. l. de Orig. Francor. petijt, Romanis Tributum promisit, tantum ut regnum habeat. Assensit Constantius. His compactatis, Coelus intra 40. dies moritur, cuius mox filiam nomine Helenam, cui pulchritudine, scientiâ liberalium artium, peritiâ instrumentorum musicalium, puella simulis non fuit in Britanniâ, Constantius duxit uxorem, de quâ genuit filium nomine Constantinum, qui patri postea successit in Regno, non solum Britonun, sed etiam contra Maxentium praevaluit ad Imperium Romanum. Again both Victor, Eusebius, Eutropius, and other ancient Authors are witnesses, that when Dioclesian made Constantius, and Galerius, Caesar's, he compelled them to put away both their lawful wives, and Constantius to put away S. Helen, Euseb. Chronic. An. 294. Eutro-l. 9 Hist. Rom. Victor in Diocl. & Constantio. jornand. lib. de Regn. succ. Seucrus Sulpitius l. 2. Hist. sacrae in Dioclesiano & Maximiano. Theoph. Ceram. in Chronogr. Egbert. Abbess Ser. 3. de increm. & manif. Catholicae fidei. Berengosus Abbas l. de Inuentione. & laud S. Crucis c. 1. and take Theodora Maximion Herculeus his daughter-in-Lawe, & Galerius to take Valeria his own daughter, Ambo uxores quas habuerunt repudiare compulsi sunt. Which account of theirs, that S. Helen was thus put away in the year 294. invincibly proveth, how according to Eusebius and many others before setting down the Age of Constantine to have been above 60. years, that S. Helen had then been 20. years the wife of Constantius. Severus Sulpitius doth not only call S. Helen the true wife of Constantius, but saith, she was Empress both in her husbands, and son's time, Helena matter Constantini, quae Augusta cum filio conregnabat. Which proveth her, daughter and Heir to Coel, our British King, by which Title only she reigned with Constantine. Theophanes Cepameus an old Greek Writer saith, they were Arrian Heretics & Pagans which denied Constantine to be legitmate, and that they lied therein. Ariani & Pagani calumniantur uti spurium Magnun Constantinum: quin & ipsi mentiuntur. Egbertus saith, she was Queen, and Mother of Constantine. Berengosus an eye witness of the most things, writing, of her, saith, first she was a Queen, Helena Regina, and so the lawful wife of Constantius, for the Concubine of the greatest King or Emperor that ever was, is not thereby a Queen, in such sense as these Authors name her, Queen to Rule and govern, Augusta cum filio conregnabat. Nor can the lawful true wives of Kings be termed Queens by such worthy Authors, except they were Queens by Title of Inheritance, or such like, as our Antiquaries writ of Queen Helen, that she was daughter and Heir to her Father King S. Helen her sumptuous Palace. Coel. Which this worthy Author doth also, though a stranger to us, confirm, when he proveth she was of a most Noble Parentage, and by experimental Idem Berengosus l. 3. c. 2. sup. Arguments, because he had seen the old buildings of her stately Palace, continuing in his time, the pavement whereof was Marble, and Toochstone, the most Regal Palace in all those parts, the walls were guilded with gold. Her chamber was so sumptuous, that the like was not in the world, and to free her from all slanders, the chamber of her heart, and soul was fare more pure, and in all things she was obedient to the will of God, and yet externally pleasing her husband Constantius, although more pleasing to God, then to her husband, Nobilitatem eius apud Treviros aedificiorum suorum adhuc antiqua testatur gentilitas: ubi pavimentum domus illius varijs Marmoribus & Pario quondam lapide stratum, benè declarat, quantum ibi prae aliis videretur habere Primatum. Praeterea vero ipsa planities parietum fuluo auro velut Hiacinthino textu depicta bene testabatur insignia nobilitatis eius invictae: Insuper etiam Praediorum eius copiae Ecclesijs Dei olim collatae bene declarant, quam nobilissima generis polleret Antiquitate, sed & cubile ipsius aureis setis instructum & insignitum, nobilitatem quodammodo in ea, quasi Romanorum testabatur Quiritum, maximè cum ab ortu solis usque ad ultimam Thyle cubili huic simile non posset inveniri. Quia cubiculum cordis sui cubicularius ille nulla unquam inquinavit pollutione, de quo scriptum est: in Cubili suo astitit omni viae non bonae. Quoniam intrinsecus tantis ac talibus decorata fuit virtutibus, idcirco per omnia in omnibus divinis placebat obtutibus, quia vero specie suâ & pulchritudine forinsecus erat ornata, ideo viro suo Constantio amabilis videbatur & grata, quoniam internae pietatis & aeternae pulchritudinis ita instructa est norma ut & Deo placeret in animâ, & Constantio in formâ, secundum enim opinionem vulgi & veritatem rei, officiosa erat in obsequio viri, sed officiosior ad obsequium Dei: quoniam amor Constantij & Dei ita in cord illius duplici ratione fuit distinctus, ut & Constantio exterius, & Deo subderetur interius. 5. Thus we see how fare this most blessed, and Noble Queen and Empress, was in all times from being base, either by birth or conversation, such sanctity of life could never agree with that fowl name by which some have so wrongfully termed her; such Parentage, Palaces, and Revenues, able to entertain the greatest Princes, according to their state, and dignity, must denominate their Noble Owners with better terms, and attributes, than Hostess, Innkeeper, Stabularia, Except we will expound them in so large a sense, that we shall so style Abraham and Loth that lodged the Angels, those that entertained Christ, all Receivers of Kings, Princes, and Emperors, and all harbourers, and exercisers of Hospitality, for so both S. Helen and King Coel entertained Constantius, the one an Husband, the other a son in Law, as Princes use. It seemeth this Palace and lands in, and about Trevers to have descended to S. Helen by her Mother, or some Ancestor of that Country, for both Beringosus saith, S. Helen was brought up at Trevers, Helena Treviro-indigena civitatis. And Ottho Frisingensis saith, she was by some of her Ancestors Berengos. supr. l. 2. c. 1. Ottho Frisingen. Chron. l. 4. c. 45. come from thence, Helena ex Pago Trevirorum oriunda. And Trevers being at that time, the most renowned place of those Countries for Nobility, Learning, and Christian Relegion, and she the only child of her Father King Coel, and to succeed him in the kingdom of Britain, he sent her thither to have the most Noble education: and there it was probably, where she first came to be acquainted with Constantius then living in those parts: And this made the Atonement between Constantius for the Romans, and king Coel to be so soon, and peaceably effected, without any effusion of blood, as our Antiquities testify, whereof it will be a difficult thing to give any other reason, in any moral judgement. 6. This Marriage between Constantius and S. Helena daughter of King Coel is proved by many other foreign Historians: so hath the ancient Bishop jacob. Genuen. in S. Helena. Trithem. l. de Orig. Francorum. Io. Naucler. Chron. generat. 6. p. 565. Hist. Manuscr. Gallic. Antiq. c. 29. jacobus Genuensis and Trithemius. So plainly writeth Nauclerus. Constantius Caesar in Britanniam missus, Insulam Romanis pacavit, eamque post interitum Coelis, ductâ illius filiâ Helenâ uxore, solus administravit. A very old French Manuscript hath thus: Constans came into Britain, and after the death of King Coelreigned over Britain, and took Helen daughter of Coel to wife. This Helen was a woman of great virtue, and passing in Beauty all the Maids of the Province of Britain, and there was not found any other so learned in Instruments of Music and the 7. liberal Arts. For her Father Coel had no other child, which might govern the Realm after him, and therefore procured, that she was so learned, that she might Reign after him. Bouchet saith: Cohel Duke of Cohelcester slew Asclepiodotus in Bouchet Annals de Aquitaine l. 1. c. 5. Nicholas Giles Annal. de France f. 8. p. 2. Zonara's Annal. Tom. 2. in Diocletiano & Constante. Zonar. sup. in Constantino Magno. Battle, and was made King of Britain. Constantius married his daughter Helena, and had Constantine by her. An other French Historian saith: Helena Mother of Constantine the Great was daughter of Coel King of the Britan's. And whereas some would have Zonaras to be a mover of this question, it is most clear that Zonara's plainly saith, S. Helen was the first and true wife of Constantius, Constantine his eldest Son, and so declared his lawful Heir & Successor. Filio natu maiore, Magno videlicet Constantino, ex priore coniuge, Imperij Successore declarato. And saith further, that Constantine was the Son of Constantius by blessed Helena, Eum ex beatâ Helenâ procreavit Pater. Which could not be truly said, if she had not been his lawful wife, for otherwise she had rather deserved the name of cursed, than blessed Helen. And he confirmeth this truth, not only by terrestrial but heavenly testimony, showing, that when Constantius Zonar. supr. in Constante. was sick an Angel appeared unto him, commanding him to leave the Empire to Constantine, Fertur Constanti aegrotanti Angelus astitisse, qui iuberet ut Constantino relinqueret Imperium. Which is also testified in this manner by Pompon. Laet. Rom. Hist. compend. in Constantino Magno. Pomponius Laetus: Eum Pater Caesarem fecerat, caelesti nuntio admonitus, quum aegrotaret ut primum Constantinum successorem faceret, qui esset ab tyrannis Romanum Imperium liberaturus, & militibus Dei opem laturus: Constantius the Father had made Constantine his Son Caesar, being thereto admonished by an heavenly message, when he was sick, who was to deliver the Roman Empire from Tyrants, and help the soldiers of Christ. And although Baronius and his Epitomer Spondanus citing this Angelical vision, and admonition from Zonaras, and seem to think that Eusebius did not remember it: mirum haec praeterijsse Eusebium: Baron. Tom. 2. An. 306. Spondanus ibid. Yet if the Translator and Notator of Eusebius deceiveth us not, even by his testimony, Constantine was made Emperor by the Counsel of God: divino consilio Constantinus Imperium consecutus est. And Eusebius himself expressly jacob. Grynaeus in c. 18. l. 1. Euseb. l. 1. de Vit. Const. supr. saith: God the Author of all things, and Governor of the whole world, did by his own will choose Constantine Prince, and Emperor: Constantinum Principem & Imperatorem Deus omnium Author, & totius mundi gubernator, suo solum arbitrio delegit. Therefore we may not call that holy marriage into question, which so many human testimonies, and God himself hath thus approved to be lawful. And so it is confirmed by other foreign Authors. The old Inscription of the Church of S. Gereon at Cullen founded by her, proveth her to Petr. Merssaeus in Catal. Archiepisc. Colonien. be a Queen, and so an example to Kings. Regibus exemplum sacroque Chrismate plena. Condidit hoc templum Sancti Gereonis, Helena. And by the same Author, she is called Empress also: pia Helen Augusta. Petr. Merss. Catal. Archiep. Trever. Anton. Sabelic. Ennead. lib. 8. Ennead. 7. Walter. Rollew. Fascul. temp. Ann. 234. Io. Baptis. Egnat. in Constantino Magno. Gonstant. Manass. in Annal. & apud Camden. in Rom. in Britannia in Constant. Baron. & Spond. An. Christi 306. And her Palace mentioned. Sabellicus also maketh her the true wife of Constantius. The like hath Walterus Rollewinke saying: Queen Helen was Mother of Constantine, and then an holy woman. Helena Regina Mater Constantini sanctae & admirandae devotionis & civilitatis. joannes Baptista Egnatius saith, that Constantine was borne of Helena, wife of Constantius. Rerum Constantinus potitur ex Helena Constantij uxore susceptus. And Constantinus Manasses, as our Protestant Antiquaries confess, long before Nicephorus time, proveth S. Helen to have been the true wife of Constantius, and separated from him for a time only for fear of the Emperor: The same have Baronius, Spondanus and other late foreign Writers, expressly calling the other assertion figmentum a forgery, and unworthy of confutation. Teaching it is evident, that she was a British Lady, eandem fuisse Britanniam constat. And they rely upon our Britain and English Antiquaries, as most fit Relators of so memorable a matter of their own Queen and Country, directly testifying, she was the daughter and Heir of King Coel, the undoubted and true lawful wife of Constantius, and named Stabularia, Inholdresse by the friends of Theodora the Concubine of Constantius, put to him against his will. When she was so honourable by birth, that her Father King Coel received Constantius in all Regal manner. So fare she was from being an Inholdresse, or daughter of such a man. Eandem stabulariam fuisse à nonnullis assertum S. Ambrose tradit. Sed eo planè nomine vulgo dicta, quod hospitis apud quem divertit Constantius Ambros. orat. in funere Theodos. in Britanniâ filia fuisset. At qualis hospitis, qui Ducem totius exercitus domi exciperet? Quamobrem qui antiquas res Britannicas sunt prosecuti, quod compertum habuerunt ex antiquis Annalibus, Helenam tradunt fuisse filiam unius ex Britanniae Regulis Coel nomine: apud quem hospitatus Constantius, quam pulcherimam novit eius filiam accepit in coniugem. How they have freed her from the imputation of the name of Concubine, by some Writers laid upon her by misapplying a Roman Pagan Edict they have witnessed before, and thus further clear it: Ind manasse videtur illa opinio, quod Helena fuerit Constantij Concubina, L. Praefectus D. de Ritib. nupt. L. eos qui. D. eo. quia non creditae sunt nuptiae quas Civis Romanus cum peregrinâ contraxisset: atque amplius, quod Romanorum legibus cautum esset, ut si aliquis Praefectus uxorem duceret in eà Provinciâ, in qua officium gerebat, Matrimonium non esset, quod ratio Potentatus eiusmodi nuptias prohiberet. Verum cum ijsdom legibus iustae efficerentur nuptiae si post depositum officium in eadem voluntate perseveraret: constat Helenam verè fuisse Constantij coniugem, ac Matrimonium ratum, quod ille sic eam duxit, ut cum à provincià discessit, ac Magistratum deposuisset nunquam illam dimiserit usque ad nuptias Theodorae. That opinion, that Helen was the Concubine of Constantius seemeth to have proceeded from thence, that it was not esteemed with some Pagans, Marriage which a Citizen of Rome had contracted with a stranger: and the rather because it was provided by the Laws of the Romans, that if any Perfect should marry a wife in that Province, where he bore office it should not be Matrimony, because the reason of Principality did forbid such Marriadges. But when by the very same Laws the Marriadges were made lawful, if after the Office given over or ended, the Husban● persevered in the same will: It is evident, that Helen was the true wife of Constantius, and the marriage between them lawful: Because Constantius so married her, that when he went out of that Province, and left his Office, he never dismissed Helen, until he was compelled by the Emperor to take Theodora. Thus these Roman Writers have cleared this our glorious British Queen, and Empress from that imputation, which some by pretext of such Pagan Edict of the Romans, have laid upon her unjustly. 7. To which I add, that both that Law, and the reason thereof, was from the beginning void in the case of Constantius, & Helena. And they were truly Husband, and wife, not only by the Law of God, but by the Heathen Romans themselves. First, because when Constantius married S. Helen, he was not admitted Perfect hear, but after. Secondly, S. Helen a Britan enjoying by old compositions between the Romans and Britan's the Roman Privileges, was not by their Law a stranger. Thirdly, if she had so been, yet being also next Heir to the Crown of Britain, and this marriage between her and Constantius agreed upon, and publicly confirmed by both Romans and Britan's, and their Laws, no exception could be made against them by any Law. Fourthly, Constantius claiming the kingdom of Britain by his wife's Title, she neither was, nor could be a subject to him in that respect, and so the pretended reason of that Pagan Edict, ratio Potentatus, Soveraintie had no place in this case. Fiftly, this reason did disable all Roman Kings, Emperors, and Prefects to marry, for by marriage their wives were as others under their Principality, and so the Law in itself void by the ground thereof. Sixtly, this Law only concerned Pagans, but both Constantius and Helena were now Christians (as hereafter) in conscience, and judgement: And so must needs interprett that Pagan Constitution, to be both against the Law of God, & Nations and fare from hindering the undoubted lawfulness of their true and most necessary, desired, and allowed marriage, both by the King, Nobles, and Lawyers of Britain, and the Emperor and Senate of Rome, whose grant and consent was a full evacuation, or Dispensation of that their Law, in their own proceed, to prevent and appease the great contentions, and bloody wars between the Romans and Britan's, at that time by no other means to be qualified but by this marriage and union. 8. If from foreign Antiquities we will come home to the Historians of this Nation, most likely to know and write the truth of this their most honourable Country woman, they will put us out of doubt, that she was the daughter of our King Coel, and the true wife of Constantius, King Coel and he so covenanting, that Coel should continue the kingdom during his life, and Constantius marrying his daughter and Heir Helen, should with her succeed him therein. Constantius duxit filiam Coel, cui nomen erat Helena. Pulchritudo eius Provinciales puellas superabat, nec uspiam reperie batur altera, quae in Music Hist. Brit. l. 5. c. 6. Pontic. Virun. l. 5. Hist. Matth. Westm. an. 302. Old. Eng. Hist. part. 3. f. 34. Henr. Hunting. Hist. l. 1. Necham. apud Camden. in Essex in Colcester. Io. Capgr. Catal. in S. Helena. Annal. Manuscript. antiq. plurim. is instrumentis, sive in Liberalibus Artibus doctior illà censeretur. Caruerat Pater alterâ sobole, quae Regni solio potiretur. Vnde eam ita docere laboraverat, ut Regnum post Patris obitum faciliùs tractare quiret. So writeth the old Author of our British History, Ponticus Virunnius, Matthew of Westminster, our old English History, Henry of Huntingt on writing before Galfridus translated the British History, Necham, Capgrave, with very many old Manuscript Histories which I have seen. And they all agree, she was the daughter and Heir of King Coel of Britain, that she was solemnly married to Constantius, upon publicly agreed Articles, and Hostages given one either side, datis obsidebus, between the Romans and Britan's. That she was by her Husband, an Empress by her Father a Queen: Helena sanctissima faemina ex marito Imperatrix, ex patre Regina, Coelis Regis Britanniae unica fuit filia. And in ancient Insciptions so generally styled, In antiquis Inscriptionibus pijssima, & venerabilis Augusta passim nominatur. This is the old tradition of the Town of Colchester, bearing to this day for the Arms thereof, in memory Camden & Necham. supr. & Manuscr. antiq. pr. Britannia quae. nunc Anglia. Henric. Hunting. Archidiac. l. 1. Hist. Andre de Chesne Hist. l. 4. Michael Drayton Polyolbion Song 9 Seld. Illustrate. p. 144. Io. Selden Analect. c. 7. p. 50. 51. of her, and her finding the holy Cross, a Gross knotty, between 4. Crowns. Cives Helenam Constantini magni matrem suam alumnam esse asserunt ex Coelo Rege natam, & in memoriam Crucis ab illa repertae, crucem nodo sam inter quatuor Coronas interpositam publico in Clipeo gerunt. And she both made the old wall of Colchester, and London, and paved the great way in Merioneth-shire, called in that languadge of the Britan's Sarn Helen, the high way of Helen, to this day. 9 This is the common opinion of our Protestant Antiquaries Bale, Gosceline, Leland, the Theather Writers, Hackluit, Hollinshed, Harrison, Camden, Selden and others, too many to be recompted; therefore I will only cite the two last, as of chief name and latest time among them: The one speaking of the Persecution of Dioclesian hear, saith, that this kingdom brought forth a Prince Constantine the Great of British blood, the greatest honour of this Island borne in true Marriage between Constantius Chlorus and Helen daughter of King Caelus, and citeth a Panegyrist living and writing in that time, for an undoubted warrant hereof. Terra ista nostra Principem cui nihil prius erat quam Christianam fovere Religionem, Britannico sanguine natum (summum Insulae duces, tunc t●mporis nutrivit, atque in Imperium evexit, Constantinum nempe illum quem ex Helena Coeli Reguli qui Asclepiodotum regno spoliaverat, filia primis nuptijs ducta Constantius Chlorus Caesar dum Britannijs agebat, susceperat. De re illa Christiana maximè meruit, & de Britannica, de quo Britannia patria. O fortunata & nunc omnibus beatior, inquit Anonymus Panagyrestis, terris Britannia, quae Constantinum Caesarem prima vidisti. And in an other Book, and place Panegyric. Constantino dictus. Io. Selden Illustr. upon Polyolbion p. 129. 130. speaking of this renowned woman, he saith: She was wife to Constantius, or Constans Chlorus the Emperor, and Mother to Constantine the Great, daughter to Coil King of Britain, where Constantine was by her brought forth. Do not object Nicephorus Callistus, that erroneously affirms him borne in Drepanum of Bythinia, or Iulius Firmius, that says at Tarsus, upon which testimony not uncorrupted a Lips. de Roman. Magnitud. l. 4. c. 11. Nimium lapsus. great Critic (he meaneth Lipsius) hath violently offered to deprive us. both of him, and his Mother, affirming her a Bithynian: nor take advantage of Cedrenus, that will have Dacia her birth soil: But over Histories, and with them, the Latin Ecclesiastic relation in passages of her invention of the Cross, and such like, allowed also by Cardinal Baronius, make her thus a British woman. And for great Constantius birth in this land, you shall have Authority, against which I wonder how Lipsius durst oppose his conceit. In an old Panegyrist speaking to Constantine, liberavit ille he means his Father, Britamnias seruitute, tu etiam nobiles illic oriundo fecisti, He freed Britain of bondage, thou enoblest it with thy birth. And an other, o fortunata & nunc omnibus beatior terris Britannia, quae Constantinum Caesarem vidisti. O happy Britain that first of all sawest Constantine. Of this Helen her Religion, finding the Cross, good deeds in walling London, and Colchester, which in honour of her they say, bears a Cross between four Crowns, and for the Invention, she is yet celebrated in holy Roode-day in May, and of this Constantine her Son, a mighty and Religous Emperor, that in this air received his first light and life, our Britons vaunt not unjustly, as in that spoken to King Arthur. Rob. Cloestren. Now it worth iended that Sibile the sage bivore That there ssold of Britain three men be ybore That ssold win the aumpire of Rome, of fifty y it is As of Belly and Constantine, and thou art the thread iwis Which very words were publicly justified also by Hoelus King of little Britain, Hist. Brit. l. 9 ca 17. Galfr. Mon. Hist. Bri. l. 9 c. 16. Old. Engl. Manuscr. Hist. c. 52. Caxton Hist. part. 5. f. 50. Harding. Chron. c. 80. f. 74. Camden Romans in Britain pag. 74. edit. ann. 1610. and it is registered both in our old British and Saxon Histories, both Manuscripts and others, that Constantine son of S. Helen was Ancestor to King Arthur, and others of this kingdom. Which must needs be by his Mother S. Helen a Britain, and of the Regal Race of this kingdom, for by Constantius his Father a stranger hear, Constantine could not be Ancestor to our Kings of Britain. The other chiefest Protestant Antiquary writeth in this manner even in his last Edition. Constantius what time he served in Britain under Aurelian, taken to wife the daughter of Caelus, or Caelius a British Prince, on whom he begatt that Noble Constantine the Great in Britain. For so together with that great Historiographer Baronius, the common opinion of all other Writers with one consent beareth witness: unless it be one or two Greek Authors of late time, and those dissenting one from the other, and a right learned man grounding upon a corrupt place of julius Firmicus. This is that Helen which in antic Inscription is called venerabilis & pijssima Augusta, and for Christian piety for cleansing Jerusalem of Idols, for building a goodly Church in the place where our Lord suffered, and for finding the saving Cross of Christ is so highly commended of Ecclesiastical writers. And yet both jews and Gentiles termed her, by way of ignominy and reproach Stabularia: because she a most godly Princess sought out the Crib or Manger, wherein Christ was borne, and in the place where stood that Hostelry, founded a Church. Heareupon S. Ambrose: they say that this Lady was first an Inholder or Hostess etc. Capgrave Manuscr. antiq. in Vit. S. Helenae Capgr. in ead. Annal. Aquitan. apud Bouchet l. 1. cap. 5. and the old Manuscript of S. Helen's life affirm the like, saying, the jews in hatred of her, in doing so many holy Christian deeds derogatory to their profession, and building so glorious a Church over the holy Crib where Christ was borne, raised that slander. Impijssimi Iudaei cum tanta bona ab Imperatrice in eo rum opprobrium facta cernerent, ipsam inter se ex invidià stabulariam vocaverunt eo quod supra stabulum & tam vilem locum eis admodum exosum tam nobilem Ecclesiam aedificavit. The Annals of Aquitane where her children lived, and say she descend from our King S. Lucius, shall be cited in the next Chapter. The error of them which defer her marriage until Constantius coming hither after Asclepiodotus death, is palbable. For by that account, as of Matthew Westminster, Constantine was but an Infant 5. years old, when after Constantius his Father's death he was both King of Britain, and Emperor. For he setteth down their marriage in the year of Christ 302. and in the year 307. saith he was declared Emperor. Anno gratiae 307. Constantinus Matth. Westm. an. 302. 307. Harding Chron. ca 62. Constantij & Helenae filius, in Britannia ex Rege Imperator creatus. And others by that mistaking make him little older; But they are to be understood, of the reconciliation of Constantius to S. Helen, after the death of Theodora, & not his first taking her to wife, being almost 30. years before in the time of Aurelianus Emperor, for after he had married S. Helen in Britain at that time, and had ruled this kingdom no short space, he went again from hence to Rome, and returned hither the second time, as is manifest before, when be died hear. Which many more Authors both Manuscripts and Manuscr. antiq. in Vit. S. Helenae Io. Capgr. Catal. in eadem. others confirm, in this manner: Cum illam (S. Helenam) in Thori societatem accepisset Constantius, generavit ex ea filium quem appellavit Constantinum. Ipse vero Constantius cum regno Britanniae aliquandiu potiretur, Romam reversus. And then they bring him hither the second time, and living hear diverse years. and dying at York, as others have done before. Britanniam rediens, post annos Manusc. & Cap. supr. Pomponius Laetus compend. Rom. Hist. in Constantio Chloro. undecim apud Eboracum morti subiacuit, & regnum filio Constantino reliquit, Leaving the kingdom to his eldest son Constantine. And this is evident by the time of Constantine his Age, and Reign before remembered, out of the most ancient Histories of this matter, and such as no man willing to retain the name of an Antiquary may deny. I add to this, that Constantine at his Father's death, was a married man, then married unto Fausta, daughter of Maximianus Herculius the Tyrant, and by him made Augustus, and yet Panegyric. 1. in nuptijs Constantini & Faustae. Baron. Annal. an. 307. was married to an other wife before, as the Authors of that time are witnesses, and had Priscus his eldest son by this former wife named Mineruina. Of which all Histories both Christian and Pagan are plentiful. THE XII. CHAPTER. OF THE OTHER THREE CHILDREN, OF CONstantius and S. Helen; and particulary of two of them S. Lucius and S. Emerita, renowned and glorious Martyrs for holy Christian Religion, among foreign Pagans, S. Lucius an holy Bishop preaching it to them in Germany. 1. HAVING thus evidently cleared the History for the birth, and Education, of these two great Glories of the world, the Mother, and son, in Britain: I am to speak some thing of other children this happy Empress S. Helen had in this Nation by her husband Constantius, for allthought the greatness of that great Emperor Constantine doth in the Histories of that time draw all men's pens, and eyes to describe and behold his splendour and renown, and in some sort eclipse the honour of diverse others, renowned in those days, yet we find in ancient memorable Antiquities, that S. Helen had other children besides Constantine, whereof some were in their lyves renowned in S. Lucius son to S. Helen. this world, and now great Saints in heaven, by forsaking terreane, and temporal dignities, to purchase spiritual and eternal. We find she had four children hear in Britain by her husband Constantius, three sons, whereof Annal. Eccl. Cathedralis Lution. in Aquitania. jon. Bouchet de Poitiers annal Aquitan. l. 1. c. 5. will. Harrison description of Brit. c. 9 p. 25. col. 2. Constantine after surnamed the Great, was the youngest, S. Lucius the second, the name of the eldest slain, or dying when he was but Young is not so readily preserved in Antiquities, and one daughter S. Emerita. This S. Lucius is he, that was Apostle to diverse peoples, and places in Germany, mistaken by some, through I dentitie of name, and Nation, Regal descent, and nearness in time, for King Lucius our first Christian King, Grandfather to this Prince Lucius, as the Annals of Aquitaine, where he long time lived a most penitential and holy life in a Monastery, which he there founded called after his name, hath testified before, and he also took his name Lucius from him: the son Bisageal Roy d' Angleterre. And this Lineal descent of Queen Helen from King Lucius, proximity in blood to him, and thereby true Titler to the crown of Britain may seem to have been a strong motive for the Romans so easily and desirously to consent unto, and procure the uniting Marriage between her and Constantius. The History of this S. Lucius, S. Helen her son is thus recorded in those Antiquities, as the Antiquary of Aquitane relateth it from thence. I found by the foundation of the Church of Lucon, Bouchet. l. 1. c. 5. supr. Annal. Eccl. Cathed. Luc. & al. or Lucius in Poycters, contained in an Hymn, beginning, gaude Lucionun, the said Lucius killed his elder brother, son frere aisné and for that cause, was banished the Country and to live in perpetual Religion, à tenir Religion perpetual and embarked on the sea in a ship with great riches, and Relics, with many Priests, and devout parsons: Who all landed at Lucon which is upon the sea, and there Lucius founded a fair Abbey, and Church to the honour of our Lady, which he called by his name. Where he lived with his Priests Religiously. And it was after erected into a Bishops See. An English Protestant Historian thus relateth the occasion of Will. Harrrison description of Britain p. 25. c. 9 Prince Lucius his forsaking Britain his native Country: It happened that Lucius by means of a quarrel grown between him & his elder brother, either by a fray, or by some other means, did kill his said brother, whereupon his Father exiled him out of Britain, and appointed him from thenceforth to remain in Aqnitayne in France. He became a Bishop in the Church of Christ. He erected a place of prayer, wherein to serve the living God, and is still called even to this our time, after Lution, or Lucius the first Founder thereof, and the original beginner of any such house in those parts. In this also he and diverse others of his friends continued their times in great contemplation, and prayer, and from hence were Translated, as occasion served unto sundry Ecclesiastical promotions in the time of Constantine his brother. So that even by this short Narration it is now easy to see that Lucius the King, and Lucius the son of Chlorus, were distinct parsons. He had expressly said before in his merginall notation: Chlorus had three sons and a daughter by Helena. And thus more at Large in his Relation hereof: Constantius Chlorus being at the first matched with Helena, and before she was put from him by the Royal power of Dioclesian, he had by her three sons, besides one daughter called Emerita, of which the name of the first is perished, the second was called Lucius, and the third Constantine, S. Lu●ius converted the Curienses and there was Martyred. that after was Emperor. And he after addeth: Hereunto Hermannus Schedelius addeth also, how he went into Rhetia with Emerita his Sister, and near unto the City Augusta, converted the Curienses unto the faith of Christ, and there likewise (being put to death in Castro Martis) lieth buried in the same Town, where his Feast is holden upon the third day of December, as may readily be confirmed, whereas the bones of our Lucius were to be seen at Gloucester. That Schedelius erreth not herein also, the ancient monuments of the said Abbay, whereof he was the original beginner, as I said, do yield sufficient testimony, beside an Hime made in his commendation, entitled, gaude Lucionun etc. The said Schedelius furthermore setteth down, that his sister was martyred in Trinecastle, near unto the place, where the said Lution S. Emerita S. Lucius his Sister Martyred. dwelled, whereby it appeareth in like sort, that she was not sister to Lucius King of Britain. Hitherto this Protestant Antiquary. But whereas he would make Hartmannus Schedel a witness, that this was S. Lucius son of Constantius, and S. Helena, he is deceived therein, for that Author saith expressly, it was S. Lucius our King, that was converted by Pope Eleutherius means. Lucius Anglorum Rex Coilli Regis filius: but supposing as it hath been already Hartman. Schedel. Chronic. Chronic. f. 115. p. 2. proved, that it was S. Lucius son of Constantius and S. Helena, he, goeth further, and saith, he converted all Bavaria, and Rhetia, between the Alps, Totam Bavariam & Rhetiam inter Alpes Christo acquisivit. 2. But there be many german Authors, which this Protestant might have better cited for this purpose, as Gaspar Bruchius Sebastian, Munster, with others, who with diverse other Writers they allege, asscribe as much to S. Lucius, that preached to the Rhetians, as Schedel doth, and more; and yet plainly prove, this could not be S. Lucius our King of Britain, who as Munster truly saith, never went out of Britain but lived, died, and was buried hear. Britanniae ille Rex, qui circiter annum Domini 190. floruit, patriam nequaquam exiens, piè apud suos obdormivit. And to demonstrate it could be no other Sebastian. Munst. Cosmogr. l. 3. c. 344. p. 735. S. Lucius a Britain, but this son of Constantius, and S. Helena, he bringeth from the Germane Antiquities, that the Lucius which preached there, continued his preaching until the most bloody Persecution of Dioclesian. Ad usque Dioclesionam illam cruentissimam persecutionem. Which this only S. Lucius did, and could do, the other King Lucius being dead before Dioclesian was borne by all Antiquities. And to clear it further, he writeth that diverse affirm, he was of the kingly Race of the Britan's, & borne among them, never mentioning that he was a King, Lucium hunc aliqui regio stemmate apud Britannos Cap. 214. ortum & natum esse affirmant. Gaspar Bruchius also hath the very same words, for the opinion of diverse writers: That S. Lucius which preached to the Gaspar. Bruch. l. de Episcop●●b. Ge●maniae Catal. Episcopor. Curien. Ecclesiae. Germans was borne of the Regal Race among the Britan's, and to propagate the faith of Christ, came out of Britain into Germany, and preached first at Salisburge, then at Ausburge, from whence he was cast out by the Infidels there, and then went with his sister S. Emerita to the City of Chur, where preaching again both he and his Sister Emerita were Martyred by the Pagans, S. Lucius at Chur in the castle of Mars, and S. Emerita at Trinecastle. And that there is without the walls of Chur a very old Monastery, called S. Lucius, which was begun by him, and was his Oratory: Lucium hunc aliqui regio stemmate apud Britannos ortum, & natum esse affirmant, venisse autem illum amore propagandae doctrinae, de filio Dei jesu Christo, ex Britannia in Germaniam: ut Christum Germanis etiam adhuc Idololatris concionaretur, & eos ad Christum converteret. Id aiunt illum primum fecisse Salisburgi, postea Augustae Vindelicorum: ubi cum eijceretur ab Infidelibus, dicitur Churam cum sorore S. Emerita cessisse: ubi cum itidem Idololatricas opiniones reprehenderet, & aliquamdiu concionaretur Christum liberatorem, ab Infidelibus tum Rhetis caesi & Martyrio coronati sunt S. Lucius & S. Emerita. S. Lucius Churae in Martis Castro, S. Emerta apud Trimontium. Est Churae extra urbis muros Caenobium S. Lucij prevetustum, in vitifero colle situm, quod ab eo caeptum, & Oratorij loco conditum aiunt. And he utterly disliketh their opinion, which hold that this was our first Christian King S. Lucius. And that only Tradition that the S. Lucius which was the Apostle of that people was Martyred, Curae in Martis Castro, at Chur in the Castle of Sebast. Munster. Cosmogr. l. 3. ca 214. de Episcopatu Curiensi. Aegyd. Schud. in descript. Rhaetiae Alpinae c. 15. & alij. Mars, do make it impossible, to be our King Lucius, so doth their Tradition, that this S. Lucius which first preached unto them, was their first Bishop of Chur, for both Sebastian Munster, Egidius Schudus, and others do demonstrate, that the City of Chur was not builded until after King Lucius time: so he could neither be Bishop of, nor Martyred in that City, than not extant. 3. And how would, or in conscience could so wise and Religious a King as Lucius, having no child, or Heir fit, or able to govern Britain, or which the Romans would allow, forsake his own kingdom, to leave it in such certain distress, and trouble both temporal, and spiritual, as after his death ensued and could not but be morally foreseen in his prudence, with the Apostasy of so many Britan's his subjects, to adventure upon uncertain success, to preach in foreign Countries? or what Antiquity doth prove, that he was either Bishop, Priest, or Clergy man? all our Historians set down the time, and place of his death, and burial in Britain, making him only a glorious King, Lay parson, and Confessor, no Clergy man, nor Martyr. And those foreign Writers which incline to hold he went out of Britain into Germany, either for the most part mistake their Authors, or ground upon heare-sayes and unsound reports. Nicholas Viginier useth S. Bede for witness, which Nich. Vign. Biblioth. H●st. pag. 765. Naucler. Chron. Genera. 6. p. 565. Petr. Merssaeus in Episc. Trever. & in Episcop. Tungar. in S. Marcelio. Henric. Patal. de Vir. Illust. Germ. part. 1. p. 110. Magdeb. cent. 2. c. 2. col. 9 hath no such thing. And he himself believeth it not, rather teaching the contrary. Nauclerus saith, fertur, it is only reported, and setteth down King Lucius death as our Historians do. Petrus Merssaeus writeth doubtfully, some times saying, S. Lucius of Britain that preached in Germany was a King, otherwhiles only a Prince, as Constantius and S. Helen's son was. Henry Pantaleon, the Annals of Chur as he citeth them, and Stumphius only say, that S. Lucius the Apostle of Chur, was borne of the Regal Race among the Britan's, ex Regio Britannorum sanguine prognatus, which is true of the second S. Lucius. The Magdeburgian Protestant's term it a very fable to think that King Lucius left his Country, and kingdom to preach in Germany: fabulam omnino resipiunt, quod Lucius Rex Imperio suo sponte abdicato, factus sit Concionator: qui in Gallijs & in Germania, nempe Augustae & in Suevia, passim praedicarit Christum: ac denique Curiensis Ecclesiae Doctor effectus, Martyrio occubuerit. And they say it is one of the fables, with which the Devil defiled the Church of Christ, His fabulis Diabolus conspurcavit Ecclesiam Christi: when and where King Lucius died, & was honourably interred in Britain in the Cathedral Church of Gloucester, I have set down in his time before. 4. And a very great mistaking it is of Aventine, Fevardentius, Gaspar Bruchius, and Sebastian Munster, if they incline to think, that this Apostle Auentin. apud Magdeb. cent. 1. l. 2. c. 10. Fevardentius Annot. in Irenaeum. l. 1. Har. c. 3. Gaspar. Bruch. Cata Catalog. Episc. Curien. & Augustano. Martyrol. Rom. die 3. Decembr. Annal. Ecclesiae Churien. Breu. Eccl. Churien. die 3. & 4. Decembr. in festo S. Lucij, & Emeritae. Martyrol. Rom. die 6. Maij. Bed. Vsuard. & Ado eod. die Sebastia. Munster. l. 3. cap. 217. Act. Apost. c. 13. Naucler. gener. 6. Volum. 2. pag. 565. Bishop and Martyr of Chur, and the Rhetians, named Lucius, was Lucius Cyrenensis S. Paul's Kinsman, and mentioned in the Acts of the Apostles: For besides all those Authors, named before, the old Roman martyrologue, the Annals of Chur, and their public Church office, one the Feasts of S. Lucius, and his Sister S. Emerita with others do fully assure us, that S. Lucius the Apostle there was borne in Britain, of the Regal Race there, brother to S. Emerita, a Martyr, and Martyred at Chur. Of which not any one agreeth with S. Lucius Cyrenensis, for he was borne at Cyrena in Lybia, poor by birth, son of S. Simon Cyrenaeus, that bore the Cross of Christ, Bishop of Cyrena, where he was borne, no Martyr, and died the 6 day of May, on which his Feast is kept, when they of Chur celebrate their Apostles solemnity, upon the third day of December. And it is proved before, Sebastian Munster himself urging it, that the City of Chur was not builded until long time after the death of S. Lucius Cirenensis. No other S. Lucius (though many of that name) is remembered in any martyrologue, or other Monument to have preached & suffered Martyrdom, in, or near that place, or this time, nor any other a Britain borne, or of such Noble Parentadge, but this our renowned S. Lucius son of Constantius, and S. Helen, therefore of necessity we must yield, as his due this honour only to him: And glorify God, that so great a Prince of this Nation, eldest Son to an Emperor, our King, and Empress our Queen, and by just descent Heir both to the kingdom of Britain, and the Roman Empire, abandoning all that and such terreane honours, preferred the poor Religeous life, founded Monasteries, and conversed in them with great devotion, suffered so many miseries and disgraces, for preaching Christ, stoned and cast into a pit at Ausburge by the Infidels, living some time in a Cliff by Chur ingreate austerity, still called Lucius cliff: clivo illi ad tempora nostra nomen Aegid. Schudus Claroven. in descript. Rhaetiae Alpinae cap. 15. mansit, Sancti Lucij Cliws. 5. Although his memory hath been almost omitted in Antiquities on earth, yet he hath enjoyed his deserved honour in heaven, and the very foundations of his Monasteries the one at S. Lucius in Aquitaine, the other S. Lucius in Rhaetia, and the hard stones of his S. Lucius cliff do call upon us to honour, and not bury in oblivion so noble and worthy a Saint of our Nation, the first among the Kings and Princes of Britain, that for love of the heavenly kingdom left his Title to so great a Temporal Throne, and sceptre, to bear the Cross of Christ, and preach his Law to his Enemies. Which wonderful zeal, and devotion in this most holy Saint, being of the same name, Country, and kindred with King Lucius, and undoubted Heir to the same kingdom, he enjoyed, and lived to see it converted unto Christ, and thereby renowned in all the world, and this S. Lucius for the most part muring up himself in Cloisters and Cliffs, and concealing his Regal Right, and descent, gave occasion to some to asscribe that to S. Lucius King in Act, which belonged to S. Lucius King and Emperor by Hereditary Right and Title. Whereupon I boldly say, for the glory of Britain our Lucius the first, was the first King in the world, which for himself and his subjects publicly received the Law of Christ: Our S. Lucius the second, was the first owner or Heir of a kingdom and Empire in the world, which forsook them to preach, and purchase the heavenly kingdom and Empire, and S. Emerita his Sister the first daughter of so great Parents, which publicly professed and practised such holy conversation. And although we do not find in Histories, so exact Eutrop. l. 10. Euseb. l. 1. Vit. Constant. c. 14. Victor in Constantino. Zonara's in Dioclesiano. Pomponius Laetus Roman. Hist. comp. in Constantino Max. Io. Baptista Egnat. in Constantino Magno. Anton. Sabellic. Ennead. li. 8. Ennead. 7. Niceph. l. 7. c. 49 50. Nich. Har. pesfeld. Hist. Eccl. in 6. primis scaecul. c. 12. p. 19 account, and memory of the chiefest procurers and prosecutours of the Martyrdom of these two glorious British Saints, Brother and Sister, S. Lucius, and S. Emerita, nor the certain time of their death; yet if we call to mind, that which is common in Writers of those days, that Maximianus Herculeus their mortal Enemy, was then Emperor in the West, and raised most grevous Persecutions there, and having forced Constantius before to put his true lawful wife their holy Mother S. Helen away, to take Theodora his daughter in Law, and what hate he bore to the children of S. Helen, seeking to deprive them of their Regal and Imperial Right, and Title, as well appeareth in his plots and proceed against Constantine, still living, and happily escaping them, injuriously to advance his own titlesse and unworthy creatures, it will be void of presumption to think, that he countrived the death of these holy Saints about that time, when he sought to murder their Brother Constantine, a little before the death of Constantiustheir Father, known to be sickly, and unlikely long to live, and so they received a double Crown of Martyrdom, one for the kingdom of heaven which they diligently preached, an other for their Title to a kingdom and Empire one earth of which they were thus unjustly deprived. And we find that among other Churches, which the Emperor Constantine the Great, their Brother founded in honour of Saints, he founded one to S. Lucius, not unprobable to this his renowned Brother than Martyred. A late Author setteth down S. Emerita Sister of S. Lucius to have been dead before the Empire of Constantine the Great, citing some, though not naming them, that she was burnt to death for the faith of Christ, Ante haec tempora quidam Emeritam Lucij sororem, pro Christi fide exustam tradunt. But that which he allegeth others without name to think she was not put to death for Religion but in the time of Tumults hear after King Lucius death: alijid adscismata & factiones potiùs, quae hoc regnum totos, post Lucium quindecim annos miserè distrahebant, quam ad ullam Christianae fidei causam referunt. Besides that wanteth Authority is confuted before. THE XIII. CHAPTER. THAT S. HELEN WAS ALL HER LIFE AN holy and virtuous Christian, never infected with judaisme, or any error in Religion. And that Constantius her Husband long lived and died a Christian, and protected both Britain and other Countries under him from Persecution. 1. BY this we do not only see the great and wonderful Sanctity of these most holy children of Constantius & Helena, with a new confirmation of their true & lawful marriage, but the extraordinary great love, and affection of these great Parents themselves towards Christian Religion. For these blessed children receiving their Education, as birth and being, from them, and by them both allowed and furthered in so sacred, and holy course of life, in their young years, if we had no other Arguments but this, and that S. Helen was Grandaughter to S. Lucius our first Christian King for his most singular piety, a spectacle to all after Princes, and Constantius her Husband even against the liking of many of the Roman Nobility, and by diverse before, against their Laws so fare enamoured with the rare virtues of that unmatchable Lady, that above all others, he chose her to wife, to live with her in so remote and strange Country, especially professing Christianity, which the Romans then persecuted, we must needs at the least conclude from hence, that this our King and Queen were very fare from being Persecutors of that Religion, if they were left to their own judgements, and disposition and not incited or enforced by others against their consciences and propensions. 2. Of Queen Helen there can be no question, for being borne in a Christian kingdom, descended from such Parents, herself Mother of such children, and by all Antiquities brought up in Britain in extraordinary learning and knowledge, where after the Druids and their Rites extinct by King Lucius, and their maintenance and revenues bestowed upon Ecclesiastical learned Christians, and our Universities and Schools replenished with such, we shall hardly with good congruence think otherwise but Queen Helen was in that her prime and flourishing Age; rather an holy professed actual Christian, then in mind and affection only. If any man will hold and affirm, that for the sumptuous Palace Queen Helen had in Trevers in Germany, Annal. Trever. Sigeb. Chron. & alij. her love to that City, and in respect of learning then there flourishing, as in the Metropolis of those parts, she had part of her education and instruction in so great learning there, this will rather confirm that she was then actually an holy Christian. For this Noble City receiving the faith of Christ by S. Maternus and his Associates, Disciples of S. Peter the Apostle, sent thither by him, had ever since faithfully continued therein so generally, and constantly, that about the year of Crist 288. when that bloody Tyrant Maximianus Herculius Galerius which forced Constantius to put away his true wife S. Helen, to take the profane Strumpett Theodora his daughter or daughter in Law, by his Perfect Rixiovarus persecuted the Christians in those parts, all the Inhabitans of Trevers were found to be Christians, and Pamachius Governor of the City being also a Christian with 11. Senators thereof, so encouraged them in their holy faith, that all the Citizens, men, women, and children, not one excepted, were put to death for that glorious cause. Haec urbs à D. Materno ac eius socijs lege Christianâ imbuta est, inde tempore Maximiani Tyranni qui fuit anno Domini 288. agente truculentissimo Rixiovaro Petrus Merssaeus Catal. Archiep. Treu. in encom. eiusdem. Francis. Irenicus ib. Ro. Martyrol. die 5. & 6. Octobr. Sigebert. in Chron. An. 1071. Tabul. Eccles. Trever. Petr. Merssaeus in Annal. Archie. Trever. in Valentino. Praefecto, tota ob Catholicam fidem interempta est. Tum urbis Gubernator ac Princeps fuit in clitus Pamachius, Senator Pius, qui ob Cristi Religionem cum undecim Senatoribus ac totâ Civitate interfectus est. Hij enim optimi viri civitatem illam ad Christi Religionem ita animaverant, ut pro eâ constanter occumbere non dubitarent: hic nulli aetati, nulli sexui parcitum, sed omnes ad unum interempti. The Roman martyrologue and Sigebertus call that Christian Governor of Trevers and Martyr, Palmatius, and not Pamachius, nor Palmachius. And this opinion is more strengthened by the great Religeous love of S. Helen to that City after this desolation there, procuring S. Agritius Patriarch of Antioch, a man of admirable holiness, and learning, to come forth of the East to be Archbishop there, with allowance of S. Silvester then Pope of Rome, enritching him, and that City with most precious Reliks', the Seamelesse Coat of our Saviour, one of the Nails wherewith he was fixed to the Cross, the Knife he used at his last Supper, a great parcel of the holy Cross, the body of S. Annal. Archiep. Trever. in S. Agritio. 27. Mathias the Apostle, and others, causing her Palace to be converted and dedicated a Church in honour of S. Peter. The old Christian Writers and Inscriptions which before call her even from the time of her Marriage with Constantius, and before, sancta, pijssima, holy, most Godly, and the like, will not be justified in a Christians mouth, pen, or pencil, except such esteemed her then a Christian, for no other can by Christians be styled and honoured with those Titles. Neither may we with prudence conceive, that King Coel at her Marriage with Constantius, having possession of, or Title unto Britain, a Christian kingdom, nor the Religeous Christian Archbishops, Prelates, and Nobles thereof, then at freedom in Religion, would have condescended to such a match, if neither Constantius nor she had been a Christian: that had not been the way to procure to themselves peace, and freedom which they sought, but hazard of new troubles, Tumults and Persecution, which they thereby hoped to avoid. Experience gave a good Argument hereof to the Christians of this Nation, for so long as this holy Lady and Queen was permitted to continue with her Husband, the State of Christianity was quiet hear, and the persecuting Emperors Dioclesian and Maximian could compass nothing against it in this kingdom, but when they had forced Constantius to forsake her, and take a Pagan in her place, she herself was persecuted, her Christian children banished, and that general affliction, and desolation of Religion ensued in this Nation, that no semblance of the like is left in Histories to Posterity. The Christian Antiquities of Aquitaine will give new strength to this, in these their own words: Because Constantius was enforced to take Theodora daughter of Herculius, he put Queen Helen away, who patiently Antiq. Aquitan. apud Bouchet in Annal. c. 5. bore the Injury, and lived in marvellous holiness, separated from all worldly curiosities, and Royal honours by the space of 17. or 18. years. Such holiness, and marvellous holiness no Christian may or will asscribe to any, but true Christians, among whom only such holiness is to be found, and with no others. Besides our learned Antiquary joannes Capgravius, doth freely confess, that before she was married to Constantius she was instructed and taught in the Christian Catholic faith, in fide Catholicâ instructa atque edocta, and lived Io. Capgr. Catal. in S. Helena. Christian like, repraesentabat in suâ conversatione gloriosa sacri Baptismatis mysteria. And was a great means, to bring her Son Constantine to be a Christian: he saith further of her, that she was a most holy woman, a most firm bulwark or foundation of Christian Religion, by her Husband an Empress, by her Father a Queen. Helena sanctissima faemina, Christianae Religionis Euseb. de Vita Constant. l. 3. c. 42. basis firmissima, ex marito Imperatrix, ex patre Regina. Eusebius saith, that Helen the Empress was an holy Mother of the holy Emperor, Helena Augusta, pij Imperatoris pia matter. And addeth further, that through all her life she brought forth those true fruits of piety, which the Precepts of our Saviour prescribe, and this both in words and deeds. In omnium bonorum affluentia, omne vitae suae tempus ad extremam usque senectutem obijsset. Et tum verbis tum rebus ipsis veros pietatis fructus, quos Praecepta Seruatoris praescribunt, extulisset. Therefore if all her life both in word and deed she lived as Christ commanded, by the testimony of this old Author well acquainted with her, and her Son, both he, and all that will receive him for an able witness, must confess she was a Christian all her life, for no other doth or can keep the Precepts of Christ in word and deed all their life. And whereas the greatest Caesar Baron. Annal. An. 315. Sponc●n. ●b. Sever. Bin. Tom. 1. Concil. in Ann. in Concil. Rom. sub Syluest●o. objection against this hath been urged by some out of the Acts which some would ha●e S. Silvesters, where it is said that S. Silvester baptised S. Helen, the best Roman Writers themselves Baronius, Spondanus, Severinus Binius, and others prove them to be erroneous, even in these particular respects, concerning this matter, in teaching Constantine was a Christian before Helena. And that she was borne in Bythinia, and show that S. Helen was never seduced to judaisme, nor baptised by S. Silvester, but only confirmed in her Christian faith, as all Christians present were by the Disputation between S. Silvester and the chiefest jews, publicly, invincibly, and miraculously by all men's judgements, and their own also convinced by him. And prove how among other evident falsehoods those supposed Acts contain these that follow. Constantius and Constans were Emperors in the East at this time. Isach was high Priest among the jews. That S. Silvester did abrogate the Fast of Saturday, and instituted the Sunday, and that he was ordained Pope by Melchisedech, with other such like monstrous fictions. Therefore we may not lose the honour of our Country, and most renowned British Christian Queen and Empress by such dreams, and forgeries. The wonderful and exceeding great zeal and devotion of this most Noble Lady, her piety and charity to all with her bounty and munificence to the Church of Christ, her restless pains, Pilgrimadges, and labours to suppress Idolatry, and advance the true honour and serving of God, when she was a free woman, after her Husband's death, I shall entreat in the next Age, when I come to that time. This which I have said will redeem and set her free from the calumnies and aspersions which some would say upon her Parentage, Country & Conversation in her young and wedded life. 4. And to give to Constantius her husband his due otherwise, especially for his carriage towards Christians and their Religion, considering those overswaying times of Paganism and Persecution against Christianity although he was fare from giving due to his Noble holy wife Queen Helen, when for fear of the persecuting Emperors Dioclesian and Maximian he put her away, and took Theodora a Pagan Concubine under the name of a wife, in her place, except this his great compelled blemish, we must needs say, he was a worthy Prince, and in respect of Religion, one of the best of all foreign Kings, or Rulers, which Britain had tasted of the Romans Imposition upon it. For although by the unhappy yielding of Constantius unto the persecuting Emperors Dioclesian & Maximianus, in, or about the 292. year of Christ, thereby making himself a Caesar, to put away Queen Helen, and take Theodora, he deprived himself of that Regal power in Britain, which he obtained by his match with Queen Helen, the true Heir and Queen of this kingdom, and so armed the persecuting Emperors to extend their rage and fury against the Christian Britan's, which had been exempted from that their usurped Tyranny hear, if Constantius had continued with his Christian Euseb. in Chron. An. 292. Matth. Westm. An. 296. wife Queen Helen and rested upon her Title, and the conditions between the Romans and Britan's at that Marriage, and so cannot be excused herein: yet otherwise their Persecution prevailing in his time, we cannot find he was any Instrument, or Furtherer, but rather an Asswager, and to his power a Mitigator thereof, even whilst Theodora lived with him, being a great Instrument to procure him to continue a Pagan, as Fausta her Sister was to Constantine his son, and both of them employed by their persecuting Father Maximian Emperor to that purpose. Eusebius living in that time, saith of him, that he was the most renowned of all the Emperors in his time. Fuit Constantius inter Imperatores nostri temporis facilè illustrissimus. And giveth Euseb. de Vita Constant. l. 1. c. 8. cap. 9 his reason: Cum quatuor in Romani Imperij gubernandi societate iungebantur, solus hic faedere amicitiae cum Deo omnium Gubernatore pacto, modum vitae, a caeterorum institutis alienum disparemque consectatus est. Illi enim, Dei Ecclesias obsidione vastare, evertere radicitus, solo aequare, ac templa concussis fundamentis disturbatisque prorsus delere aggressi sunt: hic autem a nefando & detestabili illorum scelere manus integras & inviolatas continuit, neque ulla ex parte se similem illis praebuit. Illi Intestina virorum simul ac mulierum pietatem maximè excolentium caede, Provincias suae ditioni subditas sceleratè contaminarunt: when four were, at one time joined together to Rule the Roman Empire, this man only Constantius among them making his league of friendship with God, the governor of all, led his life diverse and different from the Institutions of the rest. For they went about to pull down the Churches of God, utterly to overthrow them, equal them with the ground, and destroy them. But Constantius kept his hand, free, and unspotted from their abominable, and horrible wickedness, and in no respect behaved himself as they did. They pulled out the bowels of men and women, that were the true worshippers of God, and impiously defiled the Provinces subject to their jurisdiction, with slaughter: hic suam ipsius animam asceleris labe vacuam assiduè conseruavit. Constantius kept daily his soul free from infection of sin. The others to heap all sins together, with certain execrable words which they used to pour forth in worshipping their Idols, devoted first themselves, and then all that were under their Rule to the cursed worshipping of devils. When Constantius contrariwise permitted free power to all under his government to exercise the true Religion of God without molestation: Illi quo mala omnia in unum c●a●eruarent, vocibus quibusdam execrabilibus, quae in simulachrorum cultu fundi so ●ent, primum seipsos, deinde omnes qui ipsorum obsequebantur Imperio, nefariae daemo num venerationi devouerunt; hic pacis tranquillissimae, illis qui ab ipso regebantur, Author factus, liberam eis verae in Deum Religionis sine molestia excolendae permisit potestatem. The other three Emperors hear insinuated by Eusebius, were the the great persecutors Dioclesian, Maximian, and Galerius, Actors in that most grievous Persecution, commonly called the Persecution of Dioclesian, he being the first and principal Mover and prosecutour thereof. The Euseb. Hist. Eccl. l. 8. c. 14. same Author speaketh of him again in the name of Christians: nec belli adversum nos praesumpti ullo modo particeps fuit, sed quos sub se habuit pios, indemnes, & ab omni calumnia securos seruavit, & neque domos Ecclesiarum demolitus, nec aliud quippiam contra nos▪ operatus. He was not in any means partaker of war against us, but those godly men which he had under him, he kept them safe, and secure from all trouble, neither pulling down Churches, nor working any thing against us. Constantine the Great his son, giveth this testimony of him, that in all his business, Const. Magn. apud Euseb. l. 2. De Vitá Const. c. 48. and affairs he called upon the true God with wonderful devotion. Pater meus admirabili cum pietate, in omnibus suis rebus gerendis, Deo Patre invocato, clementiae opera executus est. And in an other place witnesseth, that his Father Constantius did worship all his life the true only God, Ruler of all things: eius patrem, ipsum solum Deum, omnium rerum administratorem, toto vitae spatio, obseruantia veneratum esse. And concludeth by his Father's example to do so Apud Euseb. l. 1. Vit. Const. c. 21. likewise. Deumque quem Pater sanctè adoravisset, solum obseruandum, colendumque statuit. Memorable is that Act of his own, testified by so many ancient Authors, to make trial of true Christians, & advance them, by first bannishing forth of Court, all that would not worship the Pagan Gods, and after receiving Euseb. l. 1. de Vit. Constant. c. 11. and honouring those that refused it, and affirming they would not be true to the Emperor, which would be false to God Almighty: Quomodo inquit fidem erga Imperatorem seruare poterunt inviolatam, qui adversus Deum optimum Maximum perfidi esse manifesto convincuntur? and placed those true Christians in greatest Offices, and next unto him. Eusebius thus concludeth this matter: cum iam longo temporis spatio eximia & spectata satis regiae virtutis indicia dedisset, tandem repudiata penitus impiorum in varijs dijs colendis superstitione, Deum omnium Mod●ratorem, ultro agnovit, & sanctorum virorum precibus suam firmè munivit familiam: & reliquum vitae cursum expeditum, perturbatione vacuum, magna cum laude transegit. Omnemque suam familiam uni Regi Deo consecra●it: adeo ut multitudo quae intra regiam ipsam coiverat, nihil ab Ecclesiae forma distare videretur: in qua inerant D●i ministri, qui continuos culius pro Imperatore etiam tum obierunt, cum piorum hominum genus & verè Deo inseruientium, alibi apud Gentilium multitudinem ne nominari quidem absque periculo poterat. When Constantius had now by the space of long time given notable tokens of his kingly virtue, at the last utterly abandoning the superstition of the wicked in worshipping diverse Gods, he of his own voluntary will acknowledged God, Ruler of all things, and firmly defended his family, with the prayers of godly men: and lived the rest of his time free and void of trouble with great praise, and Consecrated his whole family to one King God: in such manner that the company which continued together in his Palace, did nothing seem to differ from the form of a Church: in which there were Ministers of God, which exercised continual worship for the Emperor, even at that time, ●hen in other places among the multitude of Pagans, the manner of godly men, and such as truly served God could not be named without danger. Sozomen●s also witnesseth, that when the Churches of Christ, in other parts of the world, were tossed with the waves of Persecution, only Constantius the Father of Constantine permitted 〈◊〉 men. Hist. Eccl●s. l. 1. c. 6. to the Christians under him, free exercise of their Religion. Cum Ecclesiae in alijs Orbis partibus persecutionem fluctibus iactarentur, solus Constantius Constantini Pater permisit Christianis potestatem liberè suam Religionem excolendi. And relating his trial of Christians, who of them would be constant in their Religion, as others do, he showeth Constantius admitted them to be his near Friends, and of his Council. Decrevit secum, his qui se fideles erga Deum Optimum Maximum declarassent in amicorum, atque adeo Consiliariorum numero habere. And heareupon thinketh, that in his time it was not against the Laws for the Britan's, and diverse others under his government to be Christians, but their Persecution was raised rather by Tyranny, than Law. Hinc capere coniecturam licet, neque Gallis neque Britannis, qui longè ultra fines Italiae habitant, neque alijs qui circiter Pyrenaeos ad Oceanum occidentalem usque incolunt, contra leges visum esse, Christianam Religionem, dum adhuc vita Constantio, profiteri. The like hath Cassiodorus Cassiodorus in Tripartit. Hist. l. 2. c. 7. Godwin-Conuers. of Brit. pag. 18. cap. 3. thus warranted and Translated by our Protestant Antiquaries: Constantius Chlorus yet reigning, it was not counted unlawful for those to be Christians, that dwelled beyond Italy, and France, as in Britain, or near the Pereney mountains, and so to the Western Ocean. Whereby undoubtedly it came to pass, that many professing Christ, not daring to abide near unto the heart of the Empire, as in Italy, France or some other of the nearest Provinces, made choice of our Britain and some other remote places, where to lead their lives in such sort, as they might enjoy liberty of conscience. 5. Regino saith, that Constantius gave peace to Christ's Church, restored Bishops to their Sees, and granted much favour to Christian Religion, and Regino Chron. in Constantio patre Constantini magni. how among other things of such nature, the Abbey at Trevers was then begun, and by his assent John an Abbot of great hollines builded it. Huius Constantij temporibus pace Ecclesijs reddità, Episcopi privatis sedibus restituuntur, & alia plura Christianae Religioni profutura ceduntur. Inter quae etiam Caenobium seruorum Dei Treveri inchoatur, cui praescripti Principis assensu, inter contiguos urbi muros, joannes Abbas mirae sanctitatis vir, initia dedit. Cuius Caenobij beatus Augustinus in lib. Confessionum mentionem fecit. S. Marianus Scotus writeth, that this Constantius succeeding in the Empire to Dioclesian, and Maximian, used Marian. Scot aetat. 6. l. 2. col. 303. great clemency towards men, and most great Religion towards God, and being a Religious Father, left a more Religious son Constantine his Heir. Quibus subrogatus est Constantius, qui multa clementia erga homines, erga deum vero Religione maxima utebatur. Vnde merito Religiosus Pater Religiosiorem filium, Constantinum videlicet Regni bene parti, reliquit haeredem, qui Maxentij Victor extitit Tyramni filij Maximiani. Thus writ other Catholic Antiquaries, too many to be cited, to whom also Protestant Historians consent. I have alleged one principal man of them before. And the Magdeburgians plainly say, of Magdeburgen. cent. 4. cap. 2. col. 47. him: That he granted to the Christians, that they might freely, and securely live according to their Religion. And that he himself was a sincere worshipper of Christian piety: Proving it by his trial of true Christians, with other arguments Constantius Christianis liberè & securè secundum Religionem suam vivere conces●it. Pietatis enim Christianae sincerum eum fuisse cultorem praeter alia, etiam hoc admirabile eius factum testatur. An other of our Britain's saith, that although before he was Emperor, when he could not resist it, the persecuting Emperors Dioclesian, and Maximian with their Officers overswaying him, David Povelus Annotat. in cap. 5. l. 1. Giraldi Cambr. Itinera●ij Cambr. many Christians were put hear to death: yet when he came to be Emperor, his Cities were so free from such slaughter, that Britain was the most Refuge for afflicted Christians. Ista fiebant anno Christi 292. regnante in Britannia Constantio Chloro. Sub cuius postea regimine, cum Imperator esset, a tanta clade ita immunes eius urbes erant, ut Asilum Christianis afflictis tutissimum foret illa ipsa Britannia. And to prove he continued in this true Christian affection, and faith even to his death, an other taking upon him, only to be an Interpreter of old Authors, thus relateth his last Actions: whilst he lay on his death bed, hearing holinsh. Hist. of Engl. l. 4. c. 27. that his son Constantine was come, and escaped from the Emperor's Dioclesian, and Maximian, with whom he remained as Pledge, he received him with all joy, and raising himself up in his bed, in presence of his other sons and Counsellors, with a great number of other people and strangers, that were come to visit him, he set the Crown upon his son's head, and adorned him with other Imperial Robes, Niceph. and garments, executing as it were himself the office of an Herald, and withal spoke these words unto his said son, and to his Counsellors there about him: Now is my Tripart. Hist. death to me more welcome, and my departure hence more pleasant: I have hear a large Epitaph, and monument of burial, to wit mine own son, and one whom in earth I leave to be Emperor in my place, which by God's good help shall wipe away, the tears of the Christians, and revendge the cruelty exersed by Tyrants. This I reckon to chance unto me instead of most felicity. And we find how his body being found at Caernaruon, likely Translated thither from York, where by common opinion he died, in the time of King Edward the first, was honourably Matth. Westm. 1283. Thomas Walsingh. Vpodig. Neustriae an. 1283. by his commandment buried with other Christians in the Church: Apud Caerneruon, corpus Maximi Principis, patris nobilis Imperatoris Constantini, erat inventum, & Rege jubente, in Ecclesia honorificè collocatum. Which Christian duty and obsequy would not have been performed unto him, especially so honourably, and publicly in so Christian Catholic a time, without either certain knowledge, or very probable opinion of his Christian Catholic Religion. The Ceremonies, solemnities, and prayers used in such a case, could not in conscience so be performed, for a man dying in any other Profession. The Harris Manuscr. Hist. l. 4▪ c. 2. Writers of this relation are of too great Authority to be questioned. And some Writers there be which hold his first burial, and funeral at York was with Christian solemnities, and obsequies, such as could not be used but for a Christian. And they produce Eusebius to testify no less: Who speaking of Constantius death, and funeral saith, that he being a most holy man, was buried Eusebius de Vita Constant. lib. 1. c. 16. with great pomp, with Hymns and praises, as a most blessed man. Genitorem sanctissimum cum omni splendore, & maxima pompa extulit: faustis acclama tionibus, suavi hymnorum concentu omnes beatissimum illum celebrant. And maketh his death as his life also, so holy and Christian like, that he saith, God gau● evident testimony thereof to all men then living. Hunc morum vitaeque piè & Religiosè ad virtutem institutae exitum esse, in Imperatore Constantio, universo generi mortalium, qui nostra memoria vixerunt, Deus evidenter monstravit. THE XIV. CHAPTER. BY WHAT WICKED PLOTS, PRACTICES, and devices Dioclesian and Maximian began and prosecuted their wicked Persecution of Christians in Britain and how Constantius was innocent, and free therein 1. WHEN Dioclesian and Maximian the most infensive Enemies of the faithful Servants, & Church of Christ, intended their merciless, and matchless persecution against than, the easilyer to make it as universal, & general, as it was bloodly, & Tyrannical; And perceaving that neither Nero, nor any other their Predecessor in that profane Impiety, had or could before them transport their rage in that kind over our Ocean into this kingdom, protected, and Rampired both by situation, Sea, Christian Kings, & Rulers, or favourers of Christianity, and Immunities from the Roman severities in such nature, their study and practice was, first to surprise & overthrow these firm Bulwarks, & Forts against them. And therefore assuredly knowing that by the Regal claim, & Title of Britain Queen Helen was the lawful and undoubted Heir, & Owner thereof, that she was a Christian & descended of such parents, & absolute Queen of such a Country, the rare virtues & wisdom she was endued with, her potency thereby, with her Victorious and triumphant husband Constantius, that they had children to succeed them in the government and kingdom of Britain, and such, as by credible Antiquities before, were Christians, and thereby more likely to enlarge, and dilate, then restrain or hinder the profession of Christianity, they knew these Impediments to their wicked designments, must be taken away before they could take effect. Whereupon beginning with the chiefest and principal propugnacle, the Title of Queen Helen, her marriage with Constantius, and Love between them, they first assaulted this by pretended disability in that Title & Marriage. Her lawful Title by Regal Lineal descent and Inheritance they frustrated in their judgement, which then had no judge on earth, by their pretended, & not to be examined Imperial claim, and preeminency, taking and reckoning for their own, whatsoever they could get, and keep by force and sword. And their more than panegyrical Orator Mamertinus saith plainly in his Oration to Maximian the Emperor, that the Britan's were not only subject unto him, but that he landing in Britain, The Britan's received him with great Triumph, offered themselves to his presence, Mamertin. orat. Panegyric. ad Maximian. Imper. with their wives and children, reverencing not only himself, but even the sails and tackle of that ship which had brought his divine presence unto their coasts: and when he should set foot on land, they were ready to lie down at his feet, that he might as it were march over them, so desirous they were of him. That both the Britan's, and Nation, adjoining to the bounds of that Isle were obedient to his commandments: And giveth nothing to Constantius, but as in the Right and Title of that Emperor. 2. Like to this: have some others of the flattering Roman Writers, by which we see they went about, utterly to disable Queen Helen to have any S. Helenae compelled to depart from Constantius. Title to this kingdom. This they so urged to Constantius, and so disgraced his Marriage with that renowned Lady, that in the end they compelled him to put her away, and take Theodora the Pagan daughter of the persecuting S. Lucius and his Sister S. Emerita banished out of Britain. Emperor Maximian in her place. Then they banished S. Lucius and S. Emerita their holy children, and after martyred them, and to make all sure in their prodeeding, detained Constantine their other child, afterward Emperor, Hostage at their command, and placed hear in Britain none to be Magistrates to bear office, but such as were Pagan's most ready to execute the cruel and savage Resolutions of that bloody persecuting Tyrant against the holy Christians hear. These things thus complotted, the State of Britain by such means was now brought into the same condition, for Persecution Euseb. in chron. An. 292. Ma●th. Westm. Chron. & alij. Spartian. in Aelio Vero. Spondan. An. Chr●sti 139. Ma●th. Westm. an. 296. 302. Florent. Wigorn. Chronic. Marian. Scot l. 2. an. 292. 293. 295. 304 305. Cassiodor. & Flor. Wigorn. in Chron. an. 292. 295. 297. Baron. Annal. Tom. 2▪ An. 298. jaco. Spondan. ib. Annal. Winton. Eccl. antiq. Manuscr. Manuscr. Antiq. de Vita S. Albani. Io. Capg. in eod. Bal. lib. de Script. cent. 1. in Amphib. Pitzeus l. de Vir. Illustr. aetate 4. in eod. Stowe & Howes Hist. Tit. Romans in Coill. Hollins. Hist. of Scotl. in Crathlint holinsh. Histor. of Engl. l. 4. c. 26. 27. Annal. Winton. Manuscr. with other Nations, or rather worse, the number of Christians hear then being fare greater, both in respect it was a Christian kingdom, and so had both more Christian Inhabitants then other Nations, and by the Immunities and Privileges it should have enjoyed, many Christians of other Regions fled and resorted hither in hope of quietness, and security from Persecution. 3. And although the Persecution in Britain by our Histories began about that time Constantius was compelled to put away S. Helen and take Theodora, and was thereupon made a Caesar: Yet he did not thereby receive any Imperial Power or Authority, more than he had before: for the name Caesar in such sense died with Nero, and was not renewed until the time of Adrian, who adopted Antoninus Pius for Caesar, only a name of honour and Titular to be Emperor, and not of present Power and Authority, as it was in, and before the time of Nero. And Constantius was not at this time in Britain, but came hither the second time, diverse years after by our Historians, and after the beginning of Dioclesian and Maximian their Persecution hear. And was one of the Consuls at Rome after that taking of Theodora and Persecution begun in Britain: For as these Authors say, he was Consul in the year of Christ 297. All which year he must needs be at Rome, when the Roman Histories themselves confess the Persecution of Dioclesian began long before. And in the next immediate year 298. before Constantius could be transported into Britain, they confess, that Persecution was dilated into all the Roman Empire. Anno Christi ducentissimo nonagesimo octavo Persecuti● in Christianos' milites saepè grassari caepta totum invasit Romanum orbem. And many of our Antiquaries, both in Manuscripts, and other writings, do constantly affirm, that S. Alban was Martyred hear long before this time in that Persecution. So testify both ancient and late, Catholic and Protestant Historians. And of this mind must that Protestant Historian Raphael Hollinshed be, which in his History of Scotland inclineth to think that Constantius had been a Persecutor in Britain, except he will contradict himself: for in his History of England he holdeth, and proveth with others, that S. Alban and many others were Martyred hear long before the second coming of Constantius hither, placing diverse years between them. The old Manuscript annal of Winchester say, S. Alban was Martyred in the eight year of Dioclesian and Maximian. Passio Sancti Albani iuxta civitatem Verolamium, quae alias Warlamchester sive Watlingchester à Saxonibus vocatur, Anno Dioclesiani & Maximiani octavo. And yet the same Antiquity telleth us, that the Monks of Winchester were Martyred by the Officers of Dioclesian, six years before that, in the second year of his Empire. Interfecti sunt Monachi in Wentanâ Ecclesiâ destructà, à Ministris Dioclesiani Persecutoris anno Imperij sui secundo: And their Church then destroyed. A Protestant Bishop, as he citeth from some Antiquities of that Church, saith: this happened in the year of Christ 289. and addeth, that at this time Dioclesian endeavouring to root out Godwin Catal. of Bishops in Wincester. in Praef. Christian Religion in Britain, not only killed the Professors of the same, but also pulled down all Churches any where consecrated unto the exercise thereof. And it is evident by our Scottish Histories also, and others, both that Dioclesian persecuted hear in this time, and that not Constantius, but Quintus Bassianus Hircius, Alectus, and Gallus were his Instruments therein, as the most H●ctor Both. Scot Hist. lib. 6. holinsh. Hist. of Scotl. Harris Hist. Manuscr. l. 3. cap. 35. Galfrid. Mon. Hist. Brit. l. 5. c. 3. 4. Caxton Hist. part. 4. f. 33. Manuscript. antiq. Mamertin. Paneg. sup. Hollins. Hist. of Engl. l. 4. joa. Lydgat. l. 8. Harding Chron. c. 57 f. 47. principal with others of inferior Degree, all being Pagans by Profession. 4. And Mamertinus the Panegyrist hath avouched to Maximian the Persecutor before, that he was hear in Britain in his own parson, which is confirmed by our own Antiquaries, adding further, that he petsecuted in these Occidental parts by commission, and warrant from Dioclesian, so testifieth John Lidgate the Monk of Bury with others. Harding in his Chronicle saith plainly. The Emperor Dioclesian Into Britain sent Maximian. This Maximian to surname Hercelius A Tirante false, that christenty annoyed Through all Britain of work malicious. The Christened folk felly and sore destroyed: And thus the people with him foul accloyed, Religeous men, the Priests, and Clerks all, Women with child, and bedrid folks all, Children souking upon the Mother's happis, The Mothers also withouten any pity, And children all in their Mothers lappis, The Crepiles eke, and all the Christentee He killed, and flew with full great cruelty, The Church's burnt, all Books, or ornaments, Bells, Relics, that to the Church appendes. And setteth down S. Alban, Amphibalus, julius, and Aaron to have suffered Martyrdom under this Tyrant Maximian at his being hear in Britain, so doth our British History, Ponticus Virunnius and others, setting down this History before the second coming of Constantius hither. And our Protestant Historians say, that Dicetus Deane of S. Paul's in London doth set down this Persecution in Britain in the year of Christ 287. and interpret Galfr. Monum. Hist. Reg. Brit. l. 5. c. 5. Pont. Virum. Hist. l. 5. Manus. Ant●q. Prot. Theatre of great Brit. l. 6. 9 §. 18. Bed. Hist. Eccl. l. 1. c. 6. 7. Abbreu. Chron. M. S. ad An. 280. S. Bede, William of Malmesbury and Ranulphus, that S. Alban was Martyred soon after this time, their words be these: about the year 293. as we read in Bede, Malmesbury, Ranulphus and others, Alban with his Teacher Amphibalus were both of them Martyred. And S. Bede seemeth plainly to be of that opinion. So likewise doth the Author of the old Manuscript entitled Abbreviatio Chronicorum. And most certain it is, out of the received Acts of S. Sebastian, and other Martyrs with him, written in that time, and justified by many Authorities, that Diocletian coming to the Empire but in the year of Christ 284. did within 2. years after begin his most terrible Persecution: declaring and forbidding by his bloody Edict, that no man should buy, or sell Acta Antiq. S. Sebastiani & alior. Martyr. Baron. Annal. Tom. 2. An. 286. Spondib. Law. Surius. in festo S. Sebast. die 2. januar. Zachar. Lippol. eod. die. & alij. Gildas l. de Excid. & conquest. Brit. c. 7. any thing except he did first offer Incense to the Statues of the Pagan Gods, placed to that purpose. And there were Executioners appointed in the Lands, Villadges, and Waters, that no man should grind his corn or draw water, except he first offered to their Idols. And the old Roman martyrologue with others proveth, that S. Sebastian himself. though a principal Commander under Dioclesian, was this year with others most cruelly martyred, only because they were Christians: S. Sebastiani Martyris qui Dioclesiano Imperatore cum haberet Principatum primae Cohortis sub titulo Christianitatis iussus est ligari in medio campo, & sagittari à militibus, atque ad ultimum fustibus caedi donec deficeret. And all Histories are full of the Martyrdoms and Persecutions of Christians under Dioclesian at that time: and this not only in those remoter places, and Britain, as I have cited from our Histories, but in the next confining Nations unto us even by the commandment, and execution of that wicked Tyrant himself Maximinian, which wrought such desolation in this kingdom. For in this very year 286. as the old Annals of the Cathedral Church of Trevers testify, all the Inhabitants of that renowned City, not one excepted, were martyred for Christian Religion. Haec urbs tempore Maximiani Tyranni Annal. Ecclesiae Trever. & Gaspar Bruch. in Praef. ad eosdem. Anno Domini 288. tota ob Catholicam fidem interempta est. The earth itself was moist with the blood of Martyrs, the great River mosel passing thereby was red therewith six mile's space, and diverse pits were filled with the bodies of Martyrs. Haec Tyrannis tam fuit crudelis ut tellus ipsa maderet cruore, Mosella flwius per sex milliaria ruberet, acputeos aliquot Martyrum cadaveribus repleverint. And about this time in the year of Christ 291. S. Mauritius and Manuscr. Gallic. Antiquit. Ann. 286. cap. 28. Annal. Colonien. c. 1. Sur. Tom. 4. Mens. jul. Lipp. die 22. Septemb. Baron. & Spond. an. 297. Damasus in Vit. S. Marce●lini Tom. 1. Conc. & alij. Constant. Mag. & Euseb. l. 2. de Vit. Constant. c. 49. 50. Gild. l. de Excid. & conq. Brit. c. 7. & 8. the whole Theban Legion, consisting of many thousands of Christians, 6666. were Martyred by the same Tyrant in those parts, as their Histories prove unto us. S. Gereon ac tota illo Chrictiana Legio, pro Christo Martyres facti sub duobus iniquissimis Tyrannis Diocletiano & Maximiano, anno Domini 291. qui Christi nomen extirpare funditus, sed frustra studebant. And S. Damasus, or whosoever the ancient Writer of the lives of the Popes, witnesseth in the life of S. Marcellinus the great encourager of this Christian Legion, that there were then within the space of 30. days seventeen thousand Christians Martyred. Quo tempore fuit Persecutio magna, ita ut intra 30. dies 17. millia hominum promiscui sexus, Martyrio coronarentur. And both Constantine and Eusebius are ample witnesses, that Dioclesian was a Persecutor from the beginning of his Empire. Therefore seeing I am assured by the best, and most ancient Historian we have, S. Gildas nearest to those times, that Dioclesian and Maximian their Persecution did laste but 9 years in Britain: Vsque ad persecutionem Dioclesiani Tyranni novennem: and bilustro turbinis necdum ad Integrum expleto: And that presently after Constantius came hither to govern, the Christians hear lived in quietness, and liberty, I must needs by Order of History set down as in the proper place thereof the Persecution of Dioclesian and Maximian hear, in this third Age. THE XV. CHAPTER. WHEN, AND BY WHOM, THE PERSECUTION, called Dioclesian's Persecution, began in Britain: long before the Martyrdom of S. Alban, and many hear then martyred before him: and in what sense the Title Protomartyr, or priority in Martyrdom is yet duly given to him. 1. IT is a common opinion among our Antiquaries, that this Persecution, called Dioclesian his Persecution, began in this kingdom in that time when Asclepiodotus ruled hear, and that Maximian the Tyrant, fellow in the Empire with Dioclesian, was the chiefest and principal mover and prosecutour thereof, being hear some time then present in his own parson, about that wicked business. This is sufficiently expressed by Eutropius in the life of Dioclesian, Eutrop. in Diocles. Mamertin. supr. pan●gyr. Galfr. Monum. Hist. Reg. Brit. l. 5. c. 5. Pont. Virum. Hist. l. 5. Mamertinus the Pagan Orator, even to Maximian himself, our own Historians, as Harding before cited plainly affirming it; so hath the Author of the British History, so Ponticus Virunnius: In diebus Asclepiodoti orta est Dioclesiani Imperatoris Persecutio, quâ ferè deleta est Christianitas in totâ Insulâ, quae à tempore Regis Lucij integra, & intemerata permanserat. Superaverat Maximianus Herculius Princeps militiae praedicti Tyranni, cuius Imperio omnes subversae fuere Ecclesiae, & cunctae sacrae scripturae quae inveniri poterant, in medijs foris exustae. The very same hath Ponticus, both of them assuring us this Persecution was when Asclepiodotus had Government hear, and by the procuring of Maximian. Matthew of Westminster also writeth, that Maximian Herculius caused all this our Western Persecution, but much mistaketh the time, as I have proved before, when he saith that Dioclesian his Persecution began in the 21. and last year of his Empire. Anno gratiae 303. qui est annus Imperij Matth. Westm. An. 303. Dioclesiani 21. orta est Persecutio Christianorum post Neronem decima, qu● fere deleta est Christianitas per orbem universum. Nam Dioclesianus in Oriente, Maximianus Herculius in Occidente, vastari Ecclesias, & Christianos' intersici praeceperunt. And it needeth no further confutation, than he himself giveth unto it, for the last year of Dioclesian must needs be also the last year of his Persecution, having no Power to persecute, his Empire being ended then, and so that year must needs be both the first and last also of his Persecution, when it is evident before, and by all Histories, his Persecution endured many years. 2. I will demonstrate hereafter, that as soon as Constantius came hither to govern, the Persecution ceased, and was either quite calmed, and taken away, or so much as he could, hindered by King Coel his Father in Law before. And that Asclepiodotus himself was no actual Persecutor, although perhaps he gave more way to the Romans Tyranny in that kind, not being able to resist them therein, then King Coel and some others would have done. Which together with his just Title moved Coel to take Arms against the Romans, and him in that quarrel. So he was no agent in that Persecution. Therefore Manuscr. Ant. in Reg. Coelo. Ponticus Virun. Britan. Hist. l. 5. Galfr. mon. l. 5. cap. 5. 6. Theat. of great Britain l. 6. c. 9 Stoweand Howes Hist. Tit. Rom. in Asclepiodotus and Coill. holinsh Hist. of Engl. l. 4. cap. 25. 26. Fox. Acts and Monum. Tom. 1. I only yield, that this Persecution hear was in his time. Which is proved before, by our Protestant Antiquaries also producing S. Bede, William of Malmesbury, Dicetus, Ranulphus with others, that this Persecution was hear at, or before the 293. year of Christ, about which time Asclepiodote ruled hear by the common opinion of Historians. They themselves be of the same opinion. So are other Protestants, Stowe, Howes, Hollinshed, and others plainly affirming it to have been in his time, and Maximian the chief Mover and Maynetayner thereof. And to make his way more easy and without resistance, he transported from hence into Gallia to do him service there, both a great number of Artisans, and an Army of soldiers, so weakening his opposites hear, and fortifying himself there against his Enemies: he maintained diverse Legions within the kingdom, and an unmatchable Navy without, and so being now absolute Commander both of See and Land, he began his long intended most cruel Persecution in this Nation. Wherein he exceeded the Tyranny of Dioclesian his Master and Predecessor both in Empire & most profane proceed against holy Christians in this kingdom. For if we may believe Eusebius, living in that time, and saying he will truly Euseb. Histor. Eccl. lib. 8. cap. 1. 2. 3. deliver the state of such things therein, he plainly saith, that even in the Eastern Countries and other places, which were undoubtedly under the command of the Empire, it was the 19 year of his Reign, not two years before the end thereof, before his Edict of destroying Churches, burning holy Scriptures, disgracing Christians that were in any place of honour, and depriving them of liberty, all Bishops and Rulers of Churches were committed to prison, and all means was used to force them to Sacrifice to the Idols. Agebatur annus decimus-nonus Imperij Dioclesiani, mensis Dystros, qui Cap. 3. Romanis Martius est, passim Imperialia Edicta proposita sunt, quibus praecipiebatur, ut Ecclesiae ad pavimentum usque destruerentur, & sanctae Scripturae igni consumptae comburerentur: & qui in honore essent, despecti redderentur: Et in familijs constituti, si propositum Christianismi retinerent, libertate privarentur. Et tale quidem erat primum contra nos Edictum: verum in illis quae post subsecuta sunt, adiectum est, ut omnes ubique locorum Ecclesiarum Praesides primum vinculis traderentur, deinde quovis conatu ad sacrificandum cogerentur. But the fury of Maximian in Britain, then questioned whether under the Empire or no, could not be thus confined, but he began his Persecution hear long before this time, as we have heard already, and fare exceeded the cruelty contained in those Edicts of Dioclesian. First having brought the Britan's to temporal subjection, or rather Manuscr. Ant. in vita S. Helenae Io. Capgravius Catalogue. in ead. Chronolog. Ecclesiasticopol. an. 295. Baron. Annal. an. 304. Spondan. ib. Florent. Wigorn. Chronic. an. 293. jacob. Gordon. Chronic. an. 294. Matth. Westm. an. 302. 297. thraldom, the easilier to bring them to spiritual slavery to his Devils and Idols, Constantius that lover of Britan's and Christians and by his Father in Law and true Lawful wife a Titler hear, was employed in other places, and affairs of the Empire, as in France, and Germany in tedious and terrible Wars there tasting both fortunes, sometimes conquering and overthrowing, otherwiles conquered and overthrown, even at that time when Persecution against Christian's most raged hear. One of our old Historians setteth down particularly his employments there, the same year that Maximianus came hither into Britain to persecute the Christians. So likewise do others. Others set down his Wars there, when our Persecution was almost ended in the year 297. when he slew 70000. Allmans. And all Antiquities keep him out of Britain until Persecution hear was ended, as I shall plainly demonstrate. But Maximian well knowing his cruelty against our Christians would not, nor could be executed by Britan's, that were Christians, and in Office and Authority, he therefore generally deprived all such of command, and Power, & did put in their places his own Pagans or persecuting Instruments, throughout this kingdom, as we may easily and evidently inform our selves from those few Antiquities of those times, and affairs that be left unto us. For we find both in old Manuscripts, and other published Histories, that in Manuscr. Ant. de Vita S. Albani & S. Amphibali. Capgrau. Catal. in eisdem. Bed. Hist. Eccl. l. 1. c. 7 Matth. Westm. An. 303. Manusc. Antiq. Gallic. c. 28. all those holy Martyrs of Britain then, whose names be best preserved, as S. Alban, S. Amphibalus, S. julius, and S. Aaron, with others, there is not the least memory of any Christian or friend of Christians, King, judge or Officer that was agent in those things against them, but all joined herein with cruel and persecuting Pagans: and these in diverse and all places, where any holy Martyr was then persecuted, as at Verolamium, Lichfeild, Caerlegion and others, and all interjacent places between them. 3. And in the lamentable destruction, and overthrowing of so many Cathedral, and other Churches, and Monasteries, as were at that time in Britain, and then utterly overthrown and equaled with the ground, as our Histories pitifully relate, none others were, or could be Instruments, Officers, & Agents, in so fowl and work, but wicked and persecuting Pagans. And this was one of the next and first Tragedies in this persecution, after the settling of Pagan Officers, and Magistrates to deface and utterly ruinated, and pull down all Christians Churches, Religious houses, and Oratoryes, where Christians lived or assembled to serve God, thinking thereby the sooner, and with less difficulty to take away all profession and professors of Christian Religion. This is sufficiently testified by S. Gildas, S. Bede, the British Gildas l. de excid. Brit. c. 7. Bed. Hist. Eccl. l. 1. c. 6. Ga●frid. Hist. Brit. l. 5. c. 5. joa. Lydgate lib. 8. Matth. Westm. An. 303. Manusc. Gallic. Antiq. c. 38. An. 286. Manuscr. Hist. apud Godwin Catal. Bish. Winchest. History John Lydgate, Matthew the Monk of Westminster, and others, all of them without exception placing the destruction of Churches vastari Ecclesias: incendijs Ecclesiarum: destructae sunt Ecclesiae: as the first entrance of our British Persecution. And some Antiquities there be, as the old written Annals of the Church of Winchester, which set down this burning and destroying Churches, and martyring the holy Priests of them, long time before the Martyrdom of S. Alban, commonly called our first Martyr in those days. A Protestant Bishop thus relateth the Testimony of one Antiquity. The Church of Winchester was hallowed and decicated October 29. 189. by Faganus and Damianus Bishops. About the space of 100 years, the Church of Christ had then peace in this Land, until the reign of Dioclesian, who endeavouring to root out Christian Religion, not only killed the professors of the same, but pulled down all Churches, and Temples, any where consecrated unto the exercise thereof. Amongst the rest, this of Winchester at that time went to wreck, the building thereof being ruinated and made even with the ground, and the Monks, & all the Officers belonging unto it, either slain, or enforced to fly. This happened in the year of Christ 289. An other Manuscript of that ancient Church which beginneth: Paganitas in Britannia, setteth down this Manuscr. Antiq. Eccl. W●nton. desolation of Churches, & Monasteries hear 6. years before the Martyrdom of S. Alban, particularly remembering them both, with their several times. And saith as the other doth, that there were 100 years between the building of these Churches and endowing them by King Lucius, and the sacking and destroying of them in this Persecution, & reporteth the martyring of their holy Priests then: & concerning that Church of Winchester, it relateth, how the Monks thereof after an hundred years of their placing there in King Lucius time, were now cruelly put to death, Duravit Christianitas in Britannia a primo anno Lucij Regis primi Britannorum Christiani centum annis, & tam diu Monachi Deo seruientes praedictum vetus caenobium quietè inhabitabant. Interfecti sunt Monachi in Ventana Ecclesia destructa a Ministris Dioclesiani persecutoris Anno Imperij su● secundo, Long by all accounts, before the Martyrdom of S. Alban. And it is Anonymus Brit. Script. Vitae S. Albani. Manusc. Antiqu●t. in Vita eius. Capgr. Catal. in Eod. & alij. evident by the words themselves of S. Alban to S. Amphibalus, related by the old Writer of S. Alban his life, Capgrave, and diverse other Authors, that there had been great persecution of Christians hear in Britain before S. Alban was a Christian, and before his harbouring of S. Amphibalus. For at their meeting, he maketh it a wonder how S. Amphibalus a Christian could pass, and come through so many persecuting Pagans to his house at Verolamium. Quomodo cum sis homo Christianus per gentilium fines transitum habere, & ad urbem illaesus pervenire potuisci: And S. Amphibalus did asscribe his preservation to the especial protection of Christ, among so many dangers. Dicit ei Amphibalus, Dominus meus Iesus Chris●us filius Dei vivi securum inter discrimina me custodivit. This is further evident in that History, wherein we find, that S. Alban would not suffer S. Amphibalus at any time, during their being together, to go forth of his house, but in the night time; And when they were to part one▪ from the other, would not permit S. Amphibalus to go forth, but in the night time he himself accompanying and guiding him, and giving him his own Coat to wear, which had a Privilege and immunity by the fashion thereof, and dignity of the Owner from all persecutors. Dans ei chlamydem auro textam qua tutior ab hostibus redderetur. Vestis enim huiusmodi Capgr. & alij sup●. Mat. West. 3●3. tantae tunc temporis apud omnes dignitatis, tantaeque fuit reverentiae, ut illâ indutus, hostium Cuneos penetraret illaesus. And it is evident by S. Bede, and others, that these persecutors Edicts were published, prosecuted and executed in Britain, before this time when S. Alban was still a Pagan. Albanus Paganus adhuc, Bed. Eccles. Hist. l. 1. c. 7. Matth. Westm. An. 303. Martyr. Rom. die 22. junij. Bed. V●ua●d. & Ado eod. die. Capg●au. & alij sup. in S. Albano. cum perfidorum Principum mandata adversum Christianos saevirent, Clericum quendam persecutores fugientem hospitio recepit. And S. Amphibalus was then actually and particularly persecuted. And S. Alban himself when at the first S. Amphibalus preached Christ unto him, is witness that if others of that City should know it, they would presently have put him to cruel death for professing Christ. Si noscent viri huius civitatis te talia locutum fuisse de Christo sine mora pessima morte te occiderent. This is evident, both by the Pagan Magistrates, immediate and present prosecution after S. Amphibalus to put him to death, and their merciless, and most cruel martyring of S. Alban for no other cause, then receiving and concealing a Christian Priest, and he himself professing the same Religion. This is made manifest by the Soldier, which, miraculously converted by S. Alban his Martyrdom, and confessing Christ, was presently for the same cause put to death, and baptised with his own blood in place of Baptism with water. These and such Arguments and Authorities do invincibly prove unto us, that this Persecution against the Christians in Britain was raised, and by public Edicts, and Authority, or power of the Tyrant Maximian most barbarously prosecuted some years before the Martyrdom of S. Alban, and many Martyrs hear, as the Monks and Priests of Winchester, and others in so many Churches, and Monasteries, at the same time, being in the same state destroyed, and left desolate, did gloriously obtain the Crown of Martyrdom before S. Alban, whose happy names and memories being by Iniquitities of times lost upon earth, are to be found in heaven, where there eternal glory is. 4. Yet I am fare from detracting any honour from S. Alban, which Antiquity doth, or can give unto him. I do with humble reverence allow him his Title of our Protomartyr, Primus, Principalis; Praecipuus, first, chief, or principal In What sense S. Alban is commonly termed the first Martyr or Protomartyr in Britain. Martyr, whether we will follow the Greek, Latin, or our English phrase, if we respect his temporal worthiness, his strange Conversion, his admirable charity, so soon Learned in Christian Religion, to rescue the persecuted & deliver them, to give his own life, to redeem an other, being but a Neophyte to be so constant in that most grievous Persecution, and with such wonderful patience, and constancy to endure those torments he did, and be so honourable for Miracles, it is his deserved due, so to be styled: and priority of time would be but a little honour to him. I have proved before we had diverse Martyrs before this Age, and in this Persecution we did not want those that suffered Martyrdom before him: yet if we speak of priority in time of Martyrs, whose names are kept in Histories, this also is his own in that sense in this Persecution: for he is particularly the first that is registered by name in our Annals, to have suffered Martyrdom in this time. For S. Amphibalus, S. julius and S. Aaron, and what other soever certainly known and recorded to have been Martyred in this raging tempest of Persecution, obtained their triumph, and glory of Martyrdom after him. And in this sense and meaning which I have expressed, doth our most ancient Antiquary call S. Alban, the first or chief Martyr hear reckoning him for his exceeding charity, constancy, Miracles and other worthiness in the first place before the rest: Quorum Gildas l. de excid. Brit. cap. 8. prior: meaning S. Alban first named in those respects. Otherwise both he, S. Bede, the British History, Matthew of Westminster and others only say that S. Alban suffered Martyrdom among others hear in that Persecution, but none of them affirmeth he was the first in time which then suffered. Britanniam Gildas supr. Bed. l. 1. Hist. cap. 6. 7. Galfr. Monum. l. 5. Hist. c. 5. Matt. Westm. an. 303. cum plurima confessionis Deo devotae gloria sublimavit, in ea passus est Sanctus Albanus. Inter caeteros utriusque sexus summa magnanimitate in Acie Christi perstantes, passus est Albanus. And S. Bede maketh it plain, that the Persecution especially about Verolamium, did rather end soon after S. Alban his death, then begin with him, bringing in the judge to be so much moved with the Miracles wrought at S. Alban death, that he caused the Persecution to cease, Tunc judex t●●ta Miraculorum caelestium novitate perculsus, cessari mox à Persecutione Bed. sup. cap. 7. praecepit. And the old Writer of S. Alban his life affirmeth, he was imprisoned six months between his apprehension and death, in which space that raging Persecution made many Martyrs hear. And the same Author, diverse Manuscripts, and Capgrave testify, the Edicts against Christians were long time published, and received for Laws, when S. Alban was put to death, and produce him thus to prove as much, when the persecutors delayed to proceed to judgement against him. Quid sustinetis? Si non nostis ferre sententiam, Anonym. Script. Vit. S. Albani Manuscr. in eius Vita & Capgra. in eod. Leges vestras consulite: civitatis vestrae statuta requirite: ipsa vobis insinuent quid agere debeatis. Quid moras patimini? sciatis universi deorum vestrorum me gravem existere inimicum. We Idolis, & ve cultoribus eorum. And then immediately followeth that so soon as they heard him thus renounce their Idols, and profess himself a Christian, they pronounced sentence of death against him, His auditis unanimi consensu in sanctum virum mortis tulere sententiam. And Manuscr. antiq. & Capgrau. in Vita S. Amphibali. Aliud Manuscr. Antiq. an. 286. Girald. Cambr. Itiner. Cambr. l. 1. c. 5. Idolatry is there termed the Law of the Country: cultura Deorum Lex patria. An other old Manuscript saith, Maximian did almost destroy all Christianity in Britain, and setteth down S. Alban Martyrdom afterward, as Capgrave and others in the year 286. Maximianus omnem fere destruxit Christianitatem in Britannia, qui interfecit & martyrizavit Sanctum Albanum anno Incarnationis Domini 286. And if we insist upon the word Protomartyr, usually given to S. Alban: Giraldus Cambrensis giveth it also to S. Aaron, and S. julius. Duo nobiles Maioris Britanniae Protomartyres julius & Aaron: meaning by it chief Martyrs. THE XVI. CHAPTER. THE WONDERFUL EXCESS, AND Extremity of this Persecution of the Christians in Britain, in general, and the most grievous torments, miseries, and afflictions they endured, with their renowned sanctity, constancy, and patience. 1. THOSE Histories and Antiquities which be left unto us of those times, being so sparing in relating the particulars of that Persecution, that in probable judgement where they remember only the name of one Martyr, they omit a thousand and more that suffered in that Tyrannical time, and so in other particular afflictions and calamities our holy Christians then suffered: It will be the easiest and readiest way for us to come to some proportionable estimate and apprehension of those miseries and persecutions, if together with the malice of the most powerable Tyrant, and his Inferior Instruments, raging 9 years in those cruel proceed, we briefly recall to mind that Illustrious glory of Christ's Church in Britain wherein King Lucius left it, not one hundred of years before, as I have already delivered, and compare it with that lamentable state and condition, which by our Antiquities, it fell into, by this most pitiful desolation. We remember King Lucius left unto us 3. archiepiscopal Sees & Churches, with 28. Episcopal, besides other inferior church's not to be numbered, they were all richly endowed, & provided for with renowned Archbishops, Bishops and holy Priests and other Clergy men. We had our Christian Universities, and Schools, Monasteries for our Religious men & women, Britain was then so Christian in the Inhabitants thereof from the King to the meanest, that scarcely a Pagan was to be found. Christ's Law and the holy Scriptures, with as full & common renuntiation of Paganism, were hear generally received by public Authority. The faith of Christ being thus publicly received did continue with the Britan's, as S. Bede is witness, inviolated, and perfect in quiet peace until these times of Dioclesian. Susceptam 〈◊〉. ●●cl. Hist. l. 1. c. 4. Galf●. Mon. Hist. Reg. Briton. l. 5. c. 5. G●ld. l. de excid. c 7. Florent. Wigorn. Chron. an. 184. fidem Britanni usque in tempora Dioclesiani Principis inviolatam, integramque quieta in pace seruabant. So saith our British History: Christianitas a Tempore Regis Lucy integra & intemerata permanserat. So hath S. Gildas, only excepting that some kept it not so well and perfectly as others did. Praecepta Christi ab Incolis suscepta, apud quosdam integrè, & alios minus usque ad persecutionem Dioclesiani Tyranni novennem permansere. Florentius Wigorniensis hath the very same words with S. Bede. So likewise hath Henry of Huntingdon: that the Britan's kept sound and inviolate in quiet peace the faith of Christ which they received Hen●ic. Huntin. H●st▪ l. 1. in Marco A●●●nino. Ve●●. in the time of King Lucius, until the Persecution of Dioclesian: susceptamque fidem Britamni usque in tempora Dioclesiani Principis inviolatam integramque quieta pace seruabant. Our Protestant Antiquaries generally consent herein, with these antiquities, so do our later Catholic Historians. 2. Now let us appeal to the same, our most ancient and worthy Antiquaries, to relate unto us, some of the manifold miseries, and afflictions the Christians of this kingdom suffered in that Persecution. S. Gildas saith: subversae sunt Gild. l. de excid. cap. 7. Ecclesiae, & cunctae sacrae scripturae, quae inveniri potuerunt in plateis exustae, & electi sacerdotes gregis Domini cum innocentibus ovibus trucidati: ita ut ne vestigium quidem, si fieri potuisset, in nonnullis Provinciae locis Christianae Religionis appareret. Diversis crutiatibus torti sunt, & inaudita membrorum discerptione lacerati, ut absque cunctamine gloriosi in egregijs Hierusalem veluti Portis Martyrij sui trophaea defigerent. Qui superfuerant siluis ac desertis, abditisque speluncis se occultavere: The Churches were overthrown, all the holy scriptures that could be found, were burned in the streets, the chosen Priests of the flock of our Lord were slain with their innocent sheep, and the Persecution was so violent, that if the persecutors could have effected it, in diverse places of the Province no sign or token of Christian Religion had been left. The Christians hear were tortured with diverse Torments, and torn in pieces with such rending their nembers a soonder, as was never heard of. That the glorious Martyrs might presently set up the trophies of their Martyrdom in renowned gates of Jerusalem. They which were left alive hid themselves in woods; deserts, and secret caves, so to save their lyves, expeactntes sibi animarum tutamina. Galfridus speaketh in the same manner: so likewise doth S. Bede, both expressing Galfr. Monum. Hist. l. 5. c. 5. Bed. Hist. Eccles. l. 1. c. 7. 8. the wonderful Torments, our Christian Martyrs hear endured, and how they which escaped death, were forced to hide themselves in woods, wildernesses, and secret caves in the earth. Diversis cruciatibus torti, & inaudita membrorum discerptione lacerati, animas ad supernae civitatis gaudia perfecto agone miserunt. Fideles Christi se tempore discriminis siluis ac desertis, abditis ac speluncis se occultaverunt. Virunnius saith, the Malice of Maximianus Herculius Virun. l. 5. Hist. was so enraged in this Persecution in Britain, that he did his uttermost utterly to blot out the name of God in it, Volebat enim nomen Dei delere. Henry Henr. Hunting. Hist. l. 1. in D●oclesiano & Her. Maximiano. of Huntingdon hath the same words with S. Gildas, and S. Bede, and addeth that the persecution was very often in that extremity of Torments, Haec persecutio crebra erat. So hath the old Manuscript, and Capgrave in the life of S. Alban, both of them setting down both the generality and extremity of that Persecution hear, as our Saints and other Antiquaries have done. So likewise doth the Author of the old Manuscript, Abbreviatio Chronicorum, and the Manuscript History of Rumsey: The later saith, the Britan's kept their Christianity, Annal. Manuscr. de Rumsey pr. Insula ista. which they received in the days of King Lucius, and Pope Eleutherius, unspotted very many years. Britoneses Christianitatem quam temporibus Lucij Regis eorum & Papae Eleutherij receperant, immaculatam annos perplurimos obseruabant: Which very many years must needs extend to this persecution. The former saith, that from the first planting of Christian Religion hear, in Britain it remained quiet without any trouble: But in the time of Dioclesian Churches were overthrown, holy scriptures burned openly in the markets, and the Priests with the Abbreu. Chron. Manuscr. Ann. 280. in Dioclesiano. Christians under them put to death: hucusque sine perturbatione quicuit in Britannia Christiana Religio. Sed Dioclesiani tempore subversae sunt Ecclesiae, scripturae sacrae medijs foris exustae, Sacerdotes cum fidelibus sibi subditis trucida●i. The old French Manuscript cited before, saith, that Christian Religion which from the time of Pope Eleutherius and King Lucius had continued untouched, and pure in the Manuscr. Hist. Gallic. c. 28. in Diocle●. and Maximian. an. 286. Land of Britain, was almost now extinguished there in this Persecution. There by the commandment of Maximian Herculius the Monasteries were destroyed, all holy Scriptures burned that could be found, and the Noble Prelates with their subjects most cruelly tormented in all their members and whole bodies and put to death. This is the time, of which our old Poet is most properly to be understood, saying that the holy Christians of Britain lived in the out Lands, willdernesses, and Anonymus apud Bal. & Theatre of great Brit. l. 6. c. 9 craggy places especially about Wales, and Cornwall. Britannica tellus patribus fuit inclita sanctis, Qui Neptunicolum campos & Cambrica rura, Corineasque casas, loca desolata colebant. Of which manner of life of many renowned Christians, an other Christian Poet thus speaketh in this time. Tunc plerique Patres sancti, cum tale viderent Excidium, fugere urbes, & more ferarum Per deserta vagi, caecis latuer● cavernis. Where we see nothing left, for their either dwelling, or food, but such as wild beasts enjoyed aswell as they, all human habitation, diet, and sustenance with clothing, but such as they first fled away in, with time consumed, taken from them, they thus left naked to nature, to dwell in dark Dens, and Caves, and feed upon wild roots, leaves, hips, haws, nuts, crabs, and such like fruits, as the Deserts, & little barren desolate Lands brings forth. One of these happy receptacles & refuges then for our holy persecuted Christians seemeth to have been the little Island beyond North-wales, towards Ireland out of the walk of the Pagan Persecutors, named by the Britan's Enhli, and by the Saxons, and English, Berdesey, where in the time of Giraldus Cambrensis there lived most Religeous people, called Culdeis as such persecuted Christians were then named. jacet autem extra Lhyn Insula modica quam Girald. Cambr. Itiner. Cambr. l. 2. c. 6. Monachi inhabitant religiosissimi, quos Caelibes vel Colideos vocant. Haec Insula Enhli Cambrice vocatur & lingua Saxonica Berdesey. Et in ea, ut fertur infinita Sanctorum sepulta sunt corpora. Ibique iacere testantur corpus beati Danielis Banchorensis Episcopi. In this Island as the Tradition is, are buried infinite bodies of Saints: And as they testify, the body of S. Daniel Bishop of Bangor lieth there. By the merits of those Saints this Island hath this miraculous prerogative, that in it the oldest do soon die, because diseases are there most seldom, and seldom or never any man there dieth, except worn away with long old Age. Haec autem Insula ex miraculo ex Sanctorum meritis, hoc mirandum habet, quòd in ea seniores praemoriuntur, quia morbi in ea rarissimi: & rarò vel nunquam hic nusquam moritur, nisi longa senectute confectus. 3. These so ancient miraculous privileges, and sanctity of that holy Island, Hector Both. Scotor. Hist. l. 6. holinsh. & Georg. Buchan. in Fincom. Harris. descr. of Brit. c. 10. David Powel Annot. in Geral. Cambr. Itiner. Camb. l. 2. ca 6. Capgr. in S. Dubritio. the Eremits termed Culdeis, a denomination appropriate in Histories to the Religeous of this Nation in Dioclesian his Persecution, and the devotion that holy Bishop had to be buried there, long time before the slaughter of the Monks of Bangor, when diverse Christians fled thither, as some writ, give testimony sufficient to hold, ●t was a Refuge and receptacle for our holy Christians in the Persecution of Dioclesian, which is more plain by the old British Antiquities affirming, that many thousand Martyrs and Confessors bodies lay there. Asserunt Antiquae Britonum Historiae multa Sanctorum Martyrum & Confessorum millia in illa Insula nomine Enhly sepulturam habuisse. Therefore these old Martyrs must needs be in that only famous time of Martyrdom hear under Dioclesian, no other such to be found in Histories, Saint Dubritius also with many others lived and died there. The miseries and wants such numbers endured there, may be conjectured by the the straitness of the I'll, doubtful whether it hath one Parish Church or no. So Harrison supr. c. 10. I say of S. Lides Island, where a Church is dedicated to him. So of I'll Bree, corruptly Hilbery, renowned for Pilgrimadges thither in ancient times. So Harrison supr. c. eod. Manusc. antiq. & Capgr. in Vita S. Kebij. of Englsuash or holy I'll so named of the Britan's, as a Protestant Antiquary confesseth of the great number of holy Saints, whose bodies are buried there, & was also called Cairkyby of Kyby a Monk that dwelled there, as he confesseth. This S. Kebius was consecrated Bishop by S. Hilary, and lived there some time, moved by the ancient holiness of that place. So of the Isles of S. Barri, and S. Dunwen, old British Saints, giving names unto them by their living there. So of the Hebrides or Euboniae Iles 43. in number. All which belonged William Harrison. descript. sup. c. 10. Hect. Boet. Hist. lib. 6. holinsh. Histor. of Scotl. in Fincomarke. Bal. cent. 1. in Amphibalo. Hect. Both. Hist. l. 6. Ho●●●ns. Hist. of Scotl. in Crathl. Georg. Buchan. Rege. 35. to the jurisdiction of the Bishop in Man at the first, as a Protestant confesseth, the first there being S. Amphibalus in this time. And so of other out Lands, upon the Coast of this kingdom divided from Scotland (of which Isles hereafter) then desolate, gave also such entertainment to those our Saints in that time, whose particular memory is not so well preserved. And as our Scottish Historians writ, many of them fled into the Country, now called Scotland, Magnus piorum numerus: No small number of the faithful among the Britan's fled unto the Scots and Picts to avoid Persecution. Where, as a Protestant Antiquary with others confesseth, they being many of them, renowned both for learning and piety lived in poor Cells, in such austerity & holiness of life, that thereupon they were honoured with the name of the worshippers of God, Culdeis, that name being given unto them, and after their deaths their Cells changed and dedicated into Churches. Multi ex Britonibus Christiani saevitiam Dioclesiani timentes ad Scotos confugerunt: è quibus complures, doctrina, & vitae integritate clari, in Scotia substiterunt, vitamque solitariam, tanta sanctitatis opinion, apud omnes vixerunt, ut vita functorum cellae in templa commutarentur, ex eoque consuetudo mansit apud posteros, ut prisci Scoti templa cellas vocent. Hoc genus Monachorum Culdeos appellabant. And for those that lived still in that part of Britain, where the Romans then reigned, they writ as our own Historians have done before. Euagata est rabies illa, non Hector Both. Scotor. Hist. l. 6. fol. 100 modo ab oriente in Occidentem, sed etiam per alterum Orbem Britanniam, unde Christiana pietas truculentis & inhumanis eius ingenij adinuentis plagis concussa, immani tortorum vesania, ac Persecutionis diuturnitate, tota fermè est eiecta: pijs viris ac Religiosis persecutionum metu in Eremos ac ferarum lustra concedentibus, ubi expertes iniuriarum verè Monasticam sanctissimamque exegerunt vitam. Where we learn that our holy Christians then were put to such miseries, that flying into the woods, and wildernesses they did rather choose to live Hungry and naked in the Dens of devouring wolves, hoping to find more mercy among savage ravening beasts, than the persecuting Pagans almost extinguishing Christian Religion hear with their cruelty. Which may most truly be affirmed, for, to omit particularities to their place, the unspeakable malice of the Persecutors was so enraged, that without all colour or pretence of iuridicall proceed, they most tyrannically Martyred the holy Christians, that were to be found even by a thousand, and thousand at a time, in distinct times and places, as we read in the History of one only blessed Martyr S. Amphibalus 2000 at two several murtherings. So we must apprehend of other times and places, Manuscr. Antiq. in Vita S. Amphib●●●. ●apgr. Catal. in eod. otherwise so great and general a desolation in so large a Christian kingdom could not have been effected in 9 year's Persecution. The Antiquaries of Cambridge tell us, how among other desolations in this time by Maximian hear, their University and City was burned, as also all Churches were at that time. Inter caeteras praeclara illa urbs, Philosophiae parens Cantabrigia, palatijs Io. Caius Hist. Cantabrig. p. 24. aedificijsque pulcherrima ab Herculio Maximiano, homine impio & sanguinario Dioclesiani Exercitus Principe, & Imperij socio exustaest, unaque omnia templa eversa, omnes Sacrosanctae Scripturae, & bonarum Artium libri, qui occurrebant publicè in foro concremati. And he that was then hear King at the devotion of ●●cobus Genuen. io Vita S. Albani & Amphibali. Anglic. Antiq. scriptor. ibid. the Romans, Asclepiodotus, whom the Italian Writer, jacobus Bishop of Genua, and his old Translator into English hear, in the life of S. Alban, and S. Amphibalus call Askepodot, joined in this Persecution with Dioclesian, and Maximinian, and gave sentence and judgement against them, and put them, and diverse thousand of Christians then to death, extending his Rge and malice against the Christians in all places he could, as these and others witness: Yet others there be that speak otherwise, & better of King Asclepiodotus, as I shall relate hereafter. THE XVII. CHAPTER. OF DIVERS HOLY MARTYRS, MOST CRVELLY put to death at Winchester, Caerlegion, and other places in Britain, long before the Martyrdom of S. Alban, with their great honour and renown. 1. THE first Persecution of Christians hear in Britain, which I Annal. Manuscr. Eccles. Winton. find in particular, was that which I have before remembered, out of the Antiquities of Winchester, in which the holy sacred Priests of the Cathedral Church being then destroyed, were put to death. Interfecti sunt Monachi in Ventana Ecclesia destructa, The Martyrdom of the Monks of Winchester by the Annals of that Church, was diverse years before S. Albanus. which by the computation of those Annals was 7. or 8. years before the Martyrdom of S. Alban: and yet the same Antiquities do sufficiently insinuate, that this Persecution of Dioclesian began in Britain in the year before their Martyrdom. Some before refer the Martyrdom of S. Augulus, Archbishop of our old Augusta London to this time, but not finding that name among the Archbishops of that place, which were since the Conversion Much persecution and Martyrdom was in Londen, before this. under King Lucius in any History, and for other reasons before mentioned, I have rather made him fare more ancient. Yet it is apparent enough, that London tasted of this Persecution, even in the first arising thereof; for we read, that in the time of Alectus, to whom Asclepiodotus succeeded, Paganis Galfrid. Mon. Hist. Brit. l. 5. c. 4. Virun. l. 5. Hist. Harding Chron. c. 56. Mat. West. An. 294. Manuscr. Antiq. in Vit. S. Albani. jacob. Genuen. & Capgrau. in ●od. me was publicly professed there, which could not easily be done without great Persecution of Christians, especially the sacred Priests of the Arehiepiscopall See in that City. And in the Town of Verolamium, where S. Alban was Martyred, it was a strange thing at the time of his death to hear of Christianity, and they which were converted by his miraculous death, had never been Christians before, but were unbaptized, as that History relateth. This Persecution being general to all Churches, and places, even in the beginning thereof, came to the City of Caerlegion, where the Church being destroyed, and the School founded by King Lucius overthrown, the holy Priests and other Christians there had their part therein. 2. Among others S. julius and S. Aaron were then cruelly Martyred in that City, being by all Citizens and Inhabitants there, Aaron & julius Legionum Gild. l. de excid. c. 7. Bed. Hist. Eccl. lib. 1. c. 7. Galfrid. Mon. l. 5. c. 5. Girald. Cambr. Itin. Cambr. l. 1. c. 5. Henric. Hunting. Hist. l. 1. in Diocletian. Capgrau. Catal. in S. Alban. Io. Bal. Praef. in l. de Script. & cent. 1. in Amphibalo. David powel. Annot. in c. 4. Girarld. Cambr. descr. Cambriae. urhis ciues, most cruelly then torn in pieces with Torments never heard of before, passi sunt, inaudita membrorum disceptione, in testimonium Dei excelsi. Others say, it is evident in Histories that they were learned men, brought up in the College or School there founded by King Lucius; thus writ two of our chiefest Protestant Antiquaries: Ex Sanctorum Historijs constat Amphibalum, Aaronem, & julium sanctissimos Dei Martyres caelestem Christi doctrinam apud urbem Legionum inter litteras tradidisse. Ex nobili Gymnasio urbis Legionum viri multi summa pietatis & doctrinae laude conspicui prodierunt, ut Amphibalus, julius, Aaron. By which Authorities, and testimonies, joining these holy Martyrs for education, School, learning, preaching and professing Christ, with that most renowned Priest and Bishop S. Amphibalus, they incline to hold, and teach, that they also were Clergy men. And if we remember what I have said before, how S. Alban was not our Protomartyr in respect of time but otherwise, and this Persecution at Caerlegion, when these holy Martyrs were put to death, was at the destruction of the Cathedral Church there, being at the same time, as the like desolation was at Winchester, long before S. The old school of Caerlegion brought forth many glorious Martyrs in this time. Alban his Martyrdom, I must needs say the same of these Saints, as the Annals of Winchester do of their Martyrs. And this the rather because our Antiquaries before have told us, that S. Amphibalus that converted S. Alban, was borne, bred, instructed in learning, and remained at Caerlegion, and being there in all probable judgement, when these troubles began there, was, as our British History witnesseth, pursued and in present danger to be apprehended by the Persecutors, when S. Alban gave him first entertainment, and succour, and addeth plainly, that when S. Amphibalus thus fled from Caerlegion, S. julius, & S. Aaron, were, absque cunctamine, presently Martyred there, S. julius and S. Aaron martyred at Caerlegion with many others before S. Alban. Galfr. Mon. Hist. Reg. Brit. l. 5. c. 5. having their members so torn in pieces, as the like had not been heard of before. Inter caeteros utriusque sexus, summâ Magnanimitate in acie Christi perstantes, passus est Albanus Verolamius, julius quoque & Aaron urbis Legionum ciues: quorum Albanus charitatis gratia feruens, confessorem suum Amphibalum à Persecutoribus insectatum, & iam iam comprehendendum in domo sua occuluit. Caeteri verò duo inaudita membrorum discerptione lacerati ad egregias portas Hierusalem absque cunctamine cum Martirij trophaeo convolaverunt. The very same testimony Gildas l. de excid. c. 8. is given hereof by S. Gildas, both for S. Amphibalus then flying the Persecutors, and the Martyrdom of these Saints at that time, S. Bede also is witness that S. Alban entertained S. Amphibalus flying the Persecutors: Clericum quendam Persecu●ores fugientem hospitio recepit: And that S. Aaron & S. julius were martyred at that time: Passi sunt ea tempestate Aaron & julius Bed. Hist. Eccl. l. 1. c. 7. Matth. Westm. an. 303. Girald. Cambr. Itiner. Cambr. l. 1. c. 5. Gildas excid. B●●t. c. 8. Legionum urbis ciues. The like have others. Therefore Giraldus Cambrensis doth worthily call them, our two Noble Protomartyrs in this time, only in dignity second and next to S. Alban and Amphibalus, but in time first and before them Duo nobiles, & post Albanum & Amphibalum praecipui Britanniae Maioris Protomartyres. These our two Protomartyrs are wonderfully commended in our Histories. S. Gildas saith of them, that they stood out in the Army of Christ with greatest magnanimity: summa magnanimitate in acie Christi perstantes dico. Giraldus Cambrensis is witness, that among the Martyrs of that time, they were the chiefest next to S. Alban and S. Amphibalus. Post Albanum & Amphibalum praecipui Martyrio coronati julius & Aaron. How Girald. supr. Itiner. Cambr. l. 1. c. 5. they were honoured of the holy Catholic Christians of that time with Churches dedicated unto them, Pilgrimages to the places of their Martyrdom, and they both there, and in other places honoured, invocated and The Martyrs then honoured with prayers, and Pilgrimages to them. prayed unto, presently upon the ceasing of the Persecution, I will declare among other memories of that time, in their place in the beginning of the next Age. 3. Now it will suffice to conclude with that their Title of glory and renown, Girald. Cambr. supr. which the ancient and learned Bishop of their Nation before hath given them, as their due and honour to the place of their triumphant death: jacent hic duo Nobiles Britanniae Maioris Protomartyres, & ibidem Martyrio coronati julius & Aaron. Hear lie at Caerlegion the two Noble Protomartyrs of great Britain, and crowned with Martyrdom there julius and Aaron. This Title to be the first Martyrs of Britain in that most terrible Persecution, and with such exceeding magnanimity, and Christian constancy, as hath been before remembered, in enduring Torments never until then heard of, without any example going before them, but giving themselves the first example hear of so wonderful patience, love of Christ, and Heroical true fortitude to so many thousand, which by their singular example with invincible couradge imitated them therein, is the greatest honour we can yield to such blessed Saints one earth. Their Festivitie is celebrated by the old Roman martyrologue upon the first day of july. On which day as Baronius plainly writeth, many Martyr. Rom. die 1. julij. others suffered Martyrdom with them. julius & Aaron Martyrs cum alijs plurimis in Britannia sub Dioclesiano primo die julij. So likewise affirmeth a Caesar Baron. in Indice Nominum Sanctorum in julio & Aarone. Author of Engl. Martyr. 1. jul. late English Wtiter: And the Roman martyrologue, which Baronius glosseth, may well carry that construction for setting down for a certain truth, that these two holy Martyrs were put to death in Britain upon the first day of july: Primo die julij in Britannia Sanctorum Martyrum julij & Aaron qui in persecutione Dioclesiani passi sunt: it presently addeth: Quo tempore ibidem, quamplurimi diversis crutiatibus torti & saevissimè lacerati ad supernae ciuit atis gaudia consummato agone pervenerunt. At the same time, in the same place, very many tortured with diverse torments, and most cruelly torn, having ended their combat, came to the joys of heaven. And S. Bede saith, that ea tempestate, Martyrol. Ro. 1. die julij. Bed. l. 1. Hist. c. 7. Henr. Hunting. Hist. l. 1. in Diocles. Matt. West. an. 303. Io. Capgr. in S. Albano. & alij. Girald. Cambren. Itiner. Camb. l. 1. cap. 5. Ranulph. Higed. l. 1. c. 48. David. Powel. Annot. in Girald. supr. Harrison Descript. of Brit. c. 13. Humfr. Lhuyd. Br●uiar. Britan. Et Tho. Twine ib. f. 82. The glory of Caerleg●●n●ur Archie●isc●●all see before this time. at that time when S. Aaron and S. julius were Martyred, diverse others both men and women were put to death. Alijque utriusque sexus passi sunt ea tempestate. So hath Henry of Huntingdon: passi sunt co tempore Aaron & julius alij quo que plures utriusque sexus. So have others. And we cannot probably think, that those raging Persecutors which in places where there were not in any degree so many Christians as in this renowned City an archiepiscopal See and Christian University put them to death by thousand, sent these hear by cruel Martyrdom to heaven alone. These holy Martyrs by all Antiquities suffered Martyrdom at Caerlegion; and both Giral●us Cambrensis, Ranulphus Higeden writing at Westchester, as also our Protestant Antiquaries of the same Country plainly say it was at Caerlegion, in Monmouthshire, which was the archiepiscopal City and School, distinguishing it from Westchester, by some called Caerlegion also. I will only cite one thus Englished to my hand by a Protestant Historian: In this Region Monmouthshire, is situated the most ancient, and Noble City of Legions, which our Countrymen call Caerleon are Wish, that is to say the City of Legions upon Vsk, for difference sake, between it, and the other which is builded in North-wales, upon the River Dee. Of whom Giraldus writeth thus: The same was an ancient, and noble Town, the tokens whereof remain as yet, an huge Palace, a Giantlike Tower, goodly Baths, and hotehouses, Relics of Churches, and places like theatres, compassed with beautiful walls, ●artly yet standing. Also buildings vnde● the ground, Conducts, secre●●e passages▪ and Vaults under the earth, framed by wonderful workmanship. Th●●●●●th two Martyrs julius and Aaron which had Churches dedicate● 〈…〉. The like and more plainly have many others, ancient and late, catholics and Protestants. Therefore that Protestant Bishop which singularly saith, it was at Chester, apud urbem Legionum, Cestriam nun vocatam, is much deceived in this matter. Io. B●l. Pr●fat. in l. de Scriptor. THE XVIII. CHAPTER. HOW SAINT AMPHIBALUS A BRITISH Bishop, and many holy and learned Priests of the Britan's in this Persecution went to the Scots and Picts, were reverently received of them, and preached, lived and continued there in great Sanctity, and left great Succession of such, there after them. 1. UPON this Persecution, and Martyrdom of these holy Saints, Gildas l. de excid. c. 8. and others at that time, as S. Gildas with others writeth, they which escaped death hid themselues in Woods, Deserts, Dens, and fled into Lands, & to the Scots for refuge. Qui superfuerant Hector Both. Hist. Scotor. l. 6. f. 102. Georg. Buchan. Rer. Scot l. 4. in Rege 33. holinsh. Hist. of Scotland. in Crathlint and Fincomarke. siluis ac desertis, abditisque spelnncis se occult a●ere. Our Scottish Historians say, a great number of our British Christians to avoid the cruelty of the Persecutors, fled to the Scots and Picts. Magnus piorum numerus persequentium saevitiam declinare cupiens, ad Scotos & Pictos concessit. They have preserved the particular names of diverse of them, whom they recount among the most renowned learned men of that Age, such were Amphibalus a Bishop, Modocus, Priscus, Calanus, Ferranus, Ambianus, and Carnocus, worshippers of God, called in the old Scottish languadge, Culdeis, which by their preaching taught the Religion of Christ with many labours throughout the Scots Countries. There were then very many more, but these the chiefest of them whose names came to posterity. Inter Nostrates eadem fuere tempestate, sacra doctrina pollentes Ampbibalus Amistes, Modocus, Priscus, Calanus, Ferranus, Ambianus, & Caroncus Dei cultores, Culdei prisca nostra vulgari lingua dicti, Christi Seruatoris doctrinam, omnes per Scotorum Regiones concionando multis pijsque sudoribus seminantes. Fuere tunc & alij permulti: sed hij quorum nomina ad Posteros delata praecipui. Many of these holy British Christians lived in poor Georg. Buchan. Rer. Scotic. l. 4. Reg. 35. holinsh of Scotl. in Fincomarke. Cells, professing the most austere penitential cremiticall life, in so great sanctity, that as these Scottish Antiquaries have before delivered, their very Cells were dedicated into Churches after they were dead, and with such reverence observed with that Nation, our Protestants so confessing and testifying, that from the time of those holy British Saints, which thus lived there, the old Scots called Churches by the name of Cells, Ex ●●que cons●etudo mansit apud Posteros, ut prisci Scoti templa Cellas vocent. 2. Among these, our holy Bishop S▪ Amphibalus a man of singular piety and excellent in divine learning, Amphibalu● Brito vir ●●sig●● pietate, sacra doctrina pollens, preached the word of Christ throughout the Scots and Picts S. Amphibalus a Britain and Martyr, a learned and holy Bishop in Mona I'll with the Scots. Countries, speaking and writing much against the Pagan's Religion, 〈◊〉 dogma per Scotorum Pictorumqae Regiones prop●●a●do, m●l●a a contra Ge●●●●um Religionem dicendo scribendoqu●. Crathlint then King of the Scots entertained this holy Bishop, and his company with great love, and builded for them a church in the I'll of Man, being the first Cathedral Church that was among the Scots, and he the first Bishop they ever had, as their own Historians acknowledge, being placed Bishop there in this time. That Church was dedicated to our Saviour, Seruatori, Sotheri in Greek, and thereupon by corruption in time called Sodorens●● for Sotherensis. This King adorned this Episcopal Church with most ample gifts, Chalices, Patens, Candlestycks, and others the like fit for the Sacrifice of Mass, made all of Silver and gold: with an Altar closed with Copper, and Brass, & appointed Revenues out of the places adjoining for the maintenance thereof. Hos Crathlintus Rex, ad se confugientes benevolo affectu suscepit, & ut in Mona Insula considerent, sacra ibidem aede ipsius opera Seruatoris nomine erecta, concessit. Amphibalus Brito vir insigni pietate, primus Antistes ibi creatus, Christi dogma per Scotorum Pictorumque Regiones The holy Sacrifice of Mass with sacred vessels, ornaments and rites then used in it. propalando, multa contra Gentilium Religionem dicendo, scribendoque gloriosum & Christiano viro plan● dignum, multa senectute vivendo fessus, faelicemque sortitus est finem. Sed & Chrathlintus Rex, facram Antistitis aedem, muneribus ornavit amplissimis, calicibus, patenis, candelabris, alijsque similibus, ad sacrorum usum commodis, ex argento auroque fabrefactis. Altarique cupro & aere ●lauso: proventus ad ea ex agris in sacre aedis vicinia constituit. Fuit id templum omnium primum Christiano ritu, ubi Pontifex sacerque Magistratus sedem haberet primariam The great● zeal and devotion of King Crathlint of the Scots towards Christian Religion, and holy British Priests, and others flying to the Scots in that time. inter Scotos, cuius nostri meminere Scriptores, dedicatum. Nunc vocant Sodorense fanum, cuius nominis rationem sicut aliorum complurium rerum & locorum vetustas ad posteros obfusc●it. By this we perceive the great zeal, and devotion of that poor King Crathlint, how to his Power he relieved the persecuted Servants of Christ in that time, not fearing thereby to offend their most potent Enemies, and Persecutors Emperors one earth, so he might thereby please the King of heaven, and secure his afflicted friends. He placed them by probable opinion in one of the most worthy and fruitful Isles he had, at that These our British Priests preached then throughout all places of the Scot●. time not being possessed, or at the least much interessed in this great Island, Mona then being the fittest Isle he had for a Bishops See: For which most charitable foundation, it remained afterward unto Posterity an Episcopal Seat. And by this ministering of his temporal goods, he received much greater and spiritual. These holy Saints together with our holy Bishop S. Amphibalus preached and taught Christian Catholic Religion throughout all those Scottish Isles, per omnes Scotorum Regiones. 3. And the Religion which in particular they are remembered to have The Religion they taught, the same which catholics now profess. Their admirable Sanctity. taught, was the chaste and single life of the Clergy, Monastical and Eremitical Conversation, Sacrifice of Mass with Altars, Chalices, Patents, and all other necessaries thereto belonging, honouring of Saints and dedicating Churches unto them after their death, and visiting their places of dwelling in this life, with Pilgrimadges and prayers, Verè monasticam sanctissimamque exegerunt vitam. And for this manner of life and Religion they were esteemed most holy Saints with all men, as Protestants themselves confess, ap●d Buchan. & holinsh. supr. omnes, & by a kind of excellency called then, and with posterity Culdei, true worshippers of God, and both their name and Order continued with honour after them, Mansitque nomen & institutum. Giraldus Cambrensis had testified Giral. Cambr. Itiner. Camb. l. 2. c. 6. Bal. in Giral. Cambr. cent. 2. l. de Script. before that their Order and name continued in his time in the year of Christ 1190. And the Antiquaries of Scotland, though no enemies of their own glory, are sparing in Histories to make so honourable a memory of so many renowned men of their own in any Age, as they have done before of these British Saints, S. Amphibalus, Modocus, Priscus, Calanus, Ferranus, Ambianus, Hector. Both. Hist. l. 6. sup. and Carnocus Dei cultores, Culdei. And yet they add: fuere tunc & alij permulti: There were then very many such holy and learned Britan's preaching and conversing among the Scots and Picts. This is confirmed by diverse English Historians, even Protestants, among whom one writeth in this manner: No small number of the faithful amongst the Britan's fled unto the Scots, Holinsh. Hist. of Scotland. in Crathlint and Fincomarke. and Picts to avoid Persecution. Whom Crathlint received for his part most lovingly. He erected a Temple in the I'll of Man, which he dedicated unto jesus Christ, our Saviour, wherein the Christians might celebrate their divine service according to their profession. This Church being richly endowed, was the first Bishops See amongst the Scots, and thereupon was taken for the Mother Church of the Realm. Amphibalus a Britan borne, was first Bishop of Saint Saviour's Church in Man: This Amphibalus did very much good amongst the Scots and Britan's in setting forth the word of life. There were others also of right famous memory that ceased not in preaching and instructing the people in the right belief, as Modocus, Priscus, Calanus, Ferranus, Ambianus, and Carnocus called by an old ancient name in the Scottish tongue Culdei, that is to understand Cultores Dei, or as you would say in English, the worshippers of God. An other saith, that he fled in that Persecution, and went to the Scots and Picts with a great number of Godly men, and was there the first Bishop in the I'll of man, and settling Christian Religion there, returned afterward into this part of Britain, and to Verolamium, Saeviente mirum in modum Io. Bal. l. de Scrip. Britan. cent. 1. in Amphibalo. apud Britannos Persecutione ad Scotos & Pictos cum magno piorum numero divertebat, Apud quos sub Rege Crathlinto, in Mona Insula primus Druidum loco Episcopus constitutus. Post multa illic Christiano ritu instituta, in Britanniam reversus, Virulamij Martyrij complevit cursum. At this time those Scottish Lands which had not received the faith in the time of Pope Victor, or having then received, it by diverse Pagans coming unto them, had slacked therein, were now converted, or confirmed by these holy British Saints, and diverse of them, the Archbishop of York being driven from his See, were with their Priests and Pastors, under this their new Bishop, as other Lands also of Britain, namely the Lands called Euboniae, Hebrides, or Western Lands accounted to Will. Harris. descript. of Brit. c. 10. holinsh. descr. of Scotl. cap. 10. Hect. Both. in Nominib. Region. V Hebrides. & descript. Scotiae, f. 4. Harris. descr. of Scotl. c. 10. Hect. Both. descrip. Scotiae f. 14. Ha●r. descrip. Brit. c. 10. Both. Hist. Scot l. 10. be 43. in number, as a Protestant Antiquary thus testifieth thereof: There hath some time been, and yet is a Bishop of this I'll, who at the first was called Episcopus Sodorensis, when the jurisdiction of the Hebrides belonged unto him; Whereas now he that is Bishop there, is but a Bishop's shadow. And this most probable, although this man citeth no Author, this Island Mona or Man being esteemed one of the chiefest, nearest to great Britain, and the ancient Seat of the principal Druids, which ruled those Lands in their Religion. 4. And the ancient and miraculous Altars and Churches of S. Peter and S. Clement in the I'll of Lewyes the greatest of them, whose first foundations for their Antiquity are not remembered in the Scottish Histories, and diverse of them yet bearing the names of ancient Saints. So I may say of the I'll of May, renowned for holy men there inhabiting. So of jona, honoured both for the holy Saints there living, and Christian Kings there buried upon that devotion, jona tum viris sanctissimis, tam Regum communi sepultura insignis. Fergusius the second King of the Scots of that name, was buried there with Christian Rites, Christiano Ritu, about the year of Christ 430. & all their Kings long time after. He restored the banished Monks, builded a Monastery there, and Cells, such as the Culdeis used, endowing them, Structis patrio ritu Hector. Both. l. 7. f. 123. 126. Cellulis ad vitae necessaria praedijs donavit. And to come to the Orchades Lands, they were so full of Christians, when S. Palladius was sent into this Island by S. Celestine Pope, that he ordained and sent thither for their Bishop S. Seruanus. Hect. Both. sup. l. 7. f. 133. Bal. cent. 1. in Palladio Both. descript. Scot & in Nominib. Reg. Oppidorum etc. v. Orchades. Harris. descript. of of Britain p. 42. So he sent S. Teruanus to be Bishop, or Archbishop as some call him, to the Picts, Which were also seated in those Lands: as our Scots themselves confess. The Bishops See was there at Kirkual in Pomonia the greatest of those Isles, Harum maxima Pomonia dicitur, in ea Kirkual Civitas ubi Episcopalis Sedes. So we may conclude of Holy Island, Hoy or Hij, so f●mous for Religeous Monks of this old British Order, by whom most part of the Saxons were afterward converted, about the time S. Augustine was sent hither. For we are assured by Antiquities, both that this Island than belonged to the Picts, and they were then converted by these our British Culdeiss, and gave that The Successors of them which our Britan's then converted, did afterward convert most of the Saxons hear. I'll unto them, from whence, and that their holy Order there, so many renowned Saints did after proceed. Est Insula quae vocatur Hij, quae ad ius Britanniae pertinet, non magno ab ea freto discreta, sed donatione Pictorum qui illas Britanniae plagas incolunt, iam dudum Monachis Scotorum tradita, eo quod illis praedicantibus fidem Christi perceperunt. Which by that is said before of the Picts B●d. Hist. Eccle●. Angl. l. 3. c. 3. Manuscr. Antiq. & Capgr. in Vit. S. Aidani. William Harrison descr. of Britain c. 10. Conversion by these our British Culdeiss and Religeous Priests, preaching unto them in this Persecution, maketh it evident, that they converted that People, and those Scottish Monks being of the same Order came from them, there living, preaching and dying, as is before remembered. For the Scots being also instructed then in the faith by these Monks, the first of that profession and Institution there could have no Monks of that Order, but from them. And S. Bede speaking of S. Oswald his time, saith, this I'll was given by the Picts to these Monks, iam dudum, long before, and yet before that, dudum long Bed. supr. l. 3. c. 3. time that Island received the faith by those Monks: illis praedicantibus fidem Christi perceperunt. THE XIX. CHAPTER. THE RETURNE OF S. AMPHIBALUS FROM the Scots to the Britan's; his coming to the house of S. Alban at Verolamium, and preaching unto him: the miraculous vision, and Conversion of S. Alban, their exceeding zeal and devotion, and delivery of S. Amphibalus at that time. 1. SAmphibalus and our other holy Priests and Religeous men, having thus happily begun their preaching to the Scots and Picts, and obtained happy success therein, although this renowned Bishop was so well, safely, and honourably provided for by that most worthy King Crathlint, and S. Amphibalus his return into Britain from the Scots. knew by so certain experience before, both the miseries which all Christians in this our Britain endured under the persecuting Tyrant, and the extreme hatred, they bore unto him above others, endeavouring by all means they could, to put him to cruel death; yet neither could these certain dangers fear or hinder him, nor any honour, quiet, or security persuade and move him so to continue, but as Moses, whose life being sought in Egypt, and his friends and Countrymen there persecuted, would rather go to be persecuted with them, then live in peace and honour with jethro his Father in Law, saying he would return thither: vadam & revertar ad fratres Exod. c. 4. meos in Aegiptum; So S. Amphibalus, although God did not say unto him, as to Moses, that all they which sought his life were dead: Mortui sunt omnes qui quaerebant animam tuam: But he knew the contrary, they were all still living, and still raging in their mad fury▪ against him, and all the Servants of Christ in this his Country and Egypt. He took the best Order he could, with that great and high charge, and honour he had among the Scots, instructing and directing his holy Priests, and brethren there, in their sacred labours, & returned hither again, to comfort the distressed Christians, help to lift them up again which were fallen, and convert the misbelievers, and himself to suffer all afflictions, and death, how cruel soever in that most glorious cause. Long and painful was his journey from the I'll of Man, by Sea and Land, to many places which he visited in that his preaching, and Pilgrimadge, passing for the most part by, and lodging in the Woods, Deserts, and Dens where the persecuted Christians then lived, & sustained with such food, as they lived by, seldom, and then not without exceeding danger, otherwise fed and harboured. For his comfort and company in this his preaching and professing of Christ crucified, and imitating our blessed Saviour in his troubles, & torments, he carried still with him a Crucifix, Imadge of Christ crucified and fixed to his holy Cross, crucem Domini secum habebat. 2. Matthew the Monk of Westminster saith, the Roman Histories are silent even of the name of this glorious man, which the British Antiquities notwithstanding do expressly set down: Istius Clerici nomen, licet Romanae Matth Westm. An. gratiae 303. taceant Historiae, in Historia Britonum tamen expressè continetur. Which, were Title enough to claim him to be of this kingdom. But this Author is deceived herein; for although in the Roman martyrologue there is no more memory of his name, and calling, but only this, that he was Clericus, a Clergy man: yet jacobus Bishop of Genua, and so to be termed of that City in Italy, a Roman Writer, and writing fourscore years, or thereabouts, before Matthew our Monk, testifieth that his name was Amphibalus, a Britain of jacob. Genuen. in Vita S. Amphibali. Harris Manuscr. Hist. of Brit l. 3. c. 35. this kingdom, and son to a Prince thereof, relating his History, and life at large. But our Monk might without blame be ignorant of that Author. And this foreign Bishop addeth, that he went from hence to Rome with Bassianus in the time of Severus, and was there knighted amongst that Noble A Monastory now at Caermerden, and S. Amphibalus a Monk● there, and probably Bishop there. company, most of this Nation recompted in number 1540 of which S. Alban was also one; And that S. Amphibalus was there made Priest by the Pope of Rome, and sent home into this his Country. Giraldus Cambrensis saith he was borne at Caerlegion, the renowned City and School in Wales, Fuit Amphibalus hinc Caerlegion oriundus. So have diverse others. The old Manuscript Antiquity of the Church of Winchester saith, he was an holy Monk Girald. Cambr. Itiner. Camb. l. 1. c. 5. David powel Annot. ib. & in c. 4. descr. Cambriae. Annal Manuscr. Eccl. Wintonien. and Doctor in the Church of Caermerdin in Wales, Amphibalus sanctus Monachus & Doctor in Ecclesia Caermerdin, alias nominata Civitas Merlini, in Wallia. And this is the last certain place of his Residency, which that Antiquity giveth unto him, before his Persecution and going to the Scots, and so it seemeth not unprobable, but he was also Bishop of that City Caermerdin, or without question, of some other City hear. For otherwise, how he could be consecrated Bishop among the Scots, by whose Annals he is before accounted the first Bishop they had resident among them, is not so easy to be resolved; except we should conjecture that he was consecrated among the Scots by other British Bishops, then flying unto them, for which we do not find any warrant in Histories, to uphold us in that opinion. And there is a silence in all Martyrologes, and Authors of that time of any S. Amphibalus, but this our renowned Britain, and both the Scottish and our own Historians have proved unto us, that he was a Bishop, and of this our Britain. How reverend a man he was now for years, aswell as for virtue and learning, we may know, if we reflect upon that, which is said before, that he was knighted with Bassianus, and consecrated Priest by Saint Zepherine Pope, who was Martyred in, or about the 218. year of Christ, by all accounts: so that allowing S. Amphibalus then the youngest years wherein preisthood may be given, and this his and others Persecution hear in Britain to have been in such time, as I have set down before, we must needs grant S. Amphibalus now to have been almost 100 years of Age, and much more, if we should with some defer his Martyrdom to the beginning of the fourth next following Age. 3. But this most worthy Bishop thus in all respects so reverend, and now loaden with the burden of many years, feeble in body, fainted not in his holy profession in preaching Christ, and being now come so long a journey, as between the I'll of Man, and Verulamium, where S. Alban now standeth, and by all writers being pursued by his persecutors was driven thither, being then a Municipal place, all professing Roman Paganism, and then there upon named Caermunicip, and not without the great mercy of God and harbowred by his old acquaintance, and fellow in Chivalry Alban a man eminent in that City, and descended from Noble Romans: erat Albanus civis verolamius vir eminens in civitate, ex illustri Romanorum Prosapia originem ducens: he boldly preached Christ unto him, though a man in that eminency under the Roman Pagan persecutors, that some, though not perhaps with greatest warrant, have termed him: high Steward of the Britan's. And although this Engl. Martyrol. die 22. junij. Noble Alban did for old acquaintance, or Hospitality sake courteously entertain and relieve him, hic sanctum Virum hospitio benignè suscipiens vitae necessaria S. Amphibalus preacheth at Verolamium to be Alban. ministravit: yet when S. Amphibalus began to speak of jesus Christ the son of God, and Incarnate for man's Redemption, he was so fare off from being a Christian, that he had scarcely heard of Christ before, but said this testimony of Christ was strange unto him; Quis est, inquit, iste filius Dei? quid est quod Deus natus esse asseritur? nova sunt haec & mihi hactenus inaudita. And S. Amphibalus more particularly declaring the mysteries of Christ his Nativity, Passion, Resurrection and Ascension, Alban was yet so fare from believing, that he told S. Amphibalus, he was mad, to preach such things that understanding did not apprehend, nor reason allow, and if the Citizens of that place did know what he speak concerning Christ, they would most cruelly put him to death, and feared much, that he would fall into trouble before he could go forth of his house. Albanus ait quid est quod loqueris? Insanis, nescio quid dicis. Assertionem tuam non capit intellectus, ratio non admittit. Si noscent viri huius civitatis te talia locutum fuisse de Christo sine mora pessima morte te occiderent. Ego vero pro te omnino sollicitus, ne quid tibi contingat adversi, priusquam de domo mea recesseris vehementer pertimesco. But what the preaching of Saint Amphibalus S. Alban his holy vision to persuade him to be a Christian. prevailed not in, his earnest prayer and watching obtained of God for Alban For as the old British Writer of his life, living in that time, relateth this History, S. Amphibalus watching in prayers all the night following, a strange and admirable vision appeared to Alban, with which he being exceedingly terrified, and perplexed, he presently arose, and went to S. Amphibalus thus declaring his vision, and desiring the exposition thereof in this order, and these words in English. O my Friend, if the things which thou preachest of Christ, are true, I beseech the be not afraid to tell unto me the true meaning of my dream or vision. I did attend, and behold a man came from heaven, whom a great or unnumerable multitude of men apprehended, and laid diverse kinds of Torments upon him. His hands were bound with cords; his body worn with whips, and greviously torn. His body hanged upon a cross, & his hands stretched cross upon it. The man which was thus tortured, was naked, and had no shoes upon his feet. His hands and feet were pierced with nails, his side thrust through with a spear, and as it seemed to me blood and water did flow out of the wound of his side, they set reed on his right hand, and put a crown of thorn upon his head. And having done all things which man's cruelty could work against him, they began to mock him with words, saying unto him. Hail King of the jews, if thou art the son of God now come down from thy Cross, and we believe thee and when they used many revile against him, that young man answered not one word unto them. At the last when they had said what they would against him, crying out with a great voice, he said. o Father into they hands I commend my spirit, and having so said, gave up the ghost, his dead body was taken down from the Cross the blood still lardgely issuing out of his wounds, they shut it n a Tomb of stone, and covered it with a stone scaled, appointing watch men to keep it. And a wonder to see, his body thus being dead came to life again, and receiving strength, did go forth of the Sepulchre, it still remaining shut. How he arose from death, I did behold with m● own eyes, Men clothed with garments as white as snow did come from heaven, and taking that man with them, returned from whence they came, and an Infinite Army of men clothed all in white doth follow him, which ceased not in all that journey to sing praises, and continually blessed a Father, I know not whom, and his son, saying: blessed be God the Father, & his only begotten son. Great joy and unspeakable gladness was among them, so that none might worthily be compared unto it. These and many other things, which I neither will, nor is lawful for any mortal man to tell, have been showed to me in vision this night, what they do signify, I beseech thee not to conceal from me, be not afraid. S. Amphibalus hearing these things, perceaving that his heart was visited by God, exceedingly rejoiced in our Lord, and forthwith pulling out a Cross of our Lord, which he had about him, he saith, behold in this sign thou mayest manifestly see what thy vision this night meaneth, what it signifieth. For this man coming from heaven is my Lord jesus Christ, who did not refuse to undergo the punishment of the Cross, that he might deliver us by his blood from the guilt, wherewith we were held bound by the prevarication of our first parent Adam. And so prosecuting the manner of Christ's Incarnation, life, and passion for man's Redemption, and the mystery of the holy Trinity, which I need not particularly to relate, writing for Christian Readers, to speak in this old British Authors words again, Alban greatly marveling upon the speech of Amphibalus broke out into these words. The things which thou relatest of Christ are true, and cannot in any respect he reproved as false, for I this night have evidently known, how Christ overcame the devil, bound him, and thrust him down to the bottom of Hell: I have seen with my eyes, how that Horrible one lieth bewrapped in the knots of chains, hereby knowing that all things thou hast spoken are true. I believe, an● from this time, this is my faith, that there is no God but my Lord jesus Christ who for the salvation of men, vouhsafing to take humanity upon him sustained the Passion of the Cross. He with the Father and the holy Ghost is one God, and there is no other. And having thus said, he falleth down prostrate before the Cross, and as if he had seen our Lord jesus hanging upon the Cross, the blessed penitent craveth pardon for his sins. So reverently he useth with continual kissing of them the feet and places of places of the wounds, as though he had been laid at the feet of our Redeemer himself, whom he had in his vision seen to be crucified. Tears mingled with blood, run round about his face, and in great quantity fall down upon the venerable wood of the Cross. I, saith he, renounce the devil, and detest all the Enemies of Christ, S. Alban his Conversion, and great devotion. believing in him, and commending myself to him, who, as thou affirmest, arose the third day from death. Amphibalus saith unto him, be of courage, our Lod is with thee, and his grace will never be wanting unto thee. That faith which other mortal men have deserved to receive by the tradition of man, thou hast not learned it either of man, or by man, but by the Revelation of jesus Christ. Therefore being now secure of thee, I determine to go further to preach unto the Gentiles, but Alban entreating him to stay at the least one week longer, that he might in that time be more perfectly instructed in the faith of Christ, he did so. 4. Thus writeth this old British Author of S. Alban his Conversion, which both S. Gildas, S. Bede and others do in effect, and substance also deliver, although not in so ample manner. During the time of their abode together Gildas l. de excid. Brit. cap. 8. Bed. Martyr. die 22. junij. in S. Albano. Bed. l. 1. Hist. Eccl. c. 7. Matth. Westm. an 303. afterward, they spent the time as S. Amphibalus, by S. Beds relation did before S. Alban his Conversion in continual Watch and Prayers day and night: orationibus continuis ac vigilij● diu noctuque, a great motive to S. Alban to receive the faith of Christ: For every day towards evening, they withdrew themselves from the City, and company of men going to an house which S. Alban had, without the City, where they spent the whole night in serving God, Singulis diebus cum iam in vesperam hora declinaret, Magister & Discipulus hominum frequentiam devitantes, ad domum remotiorem, quae tugurium vulgo solet appellari, seproripiunt, noctem totam ibidem in Dei laudibus transigentes. Et haec faciebant, ne secretum suum palam fieret Infidelibus, qui cultores Christianae Religionis non in fide sequi, sed persequi fideles contendebant. And although they observed this cautelous diligence, to keep themselves secret from the Persecutors, yet it was by a wicked Pagan there revealed, and told to the persecuting judge and Ruler there, which coming to the knowledge of S. Alban, before the Pagan Prince and Persecutor could execute his designment, as at his first receiving of S. Amphibalus, when he was yet a Pagan, as our most ancient Histories say, he hid him in his house being pursued by Gild. l. de excid. c. 8. Bed. l. 1. Hist. c. 7. Galfr. Mon. Hist. Reg. Brit. l. 5. cap. 5. Matth. Westm. an. 303. his Persecutors, and presently had not S. Alban so prevented it, to be apprehended, so now being a Christian exposed himself unto danger of death for him, imitating Christ, that gave his own life for his sheep, Albanus charitatis gratia feruens, Confessorem suum Amphibalum à Persecutoribus insectatum, & iam iamque comprehendendum primum in domo sua occuluit, & deinde se discrimini mortis obtulit, imitans in hoc Christum animam suam pro ovibus ponentem. For when these Enemies of Christ had raised their Troops, even an army magna manu, as our Antiquities term them to apprehend S. Amphibalus, S. Scriptor. Vitae S. Albani. Manusc. Antiq. & Capgr. in vita eius. Alban in the night before conducteth him forth of his house, and past danger, and shifting garments with him, to save him from all peril, caused S. Amphibalus to were his garment of dignity, and privilege, in that time free from all trouble and molestation, dans ei clamidem auro textam quo tutior ab hostibus redderetur, vestis enim huiusmodi tantae tanc temporis apud omnes dignitatis, tantaeque reverentiae fuit, ut illa indutus, hostium cuneos penetraret illaesus. And the garment of S. Amphibalus wherein the danger was, (being a Caracalla, a Priests vesture, as they say,) having been descried, he put it upon himself, together with the danger, and so returned to his own house alone, having thus freed his holy Master and Tutor in Christ from that peril. THE XX. CHAPTER. OF THE HOLY AND MOST CONSTANT faith, devotion, charity, sufferings, miracles and Martyrdom of S. Alban. 1. S. Amphibalus being thus at this time delivered, by S. Alban the King, Prince, or judge (for S. Bede, Matthew Bed. l. 1. Hist. c. 7. Matth. Westm. an. 303. jacob. Genuen. in Vit. S. Albani & S. Alphib. Capgr. in S. Albano of Westminster, and others give all those Titles, to that persecuting Magistrate) sent his Soldiers to convent these two holy Saints; the old British Writer of S. Alban life saith, there were horsemen with an Army, great multitude or Power of footmen, which were thus sent about this business, Equites cum magna manu peditum à judice missi. The rage of the persecuting judge and Pagans' against S. Alban. And S. Alban being so renowned a man in this kingdom then, and S. Amphibalus so famous a Prelate, as before appeareth, and so known to the Persecutors, that they pursued him, to the furthest parts of the Roman jurisdiction, in the parts now called Wales, and from thence forcibly brought him by Authority to Verolamium again, there to be judged and Martyred, Manuscr. Antiq. in Vita S. Amphibali. Capgr. in eodem. Matth. Westm. an. 303. & alij. which none but the highest Roman Power hear could do, make it an opinion sufficiently warrantable, both that such forces were levied for this exploit, and the prime Magistrate himself supplied the place of judge & Sentencer in this cause of so Noble parsonadges; the one spiritual, the other temporal, the greatest that are remembered in our Histories to have suffered Martyrdom in Britain in that raging Persecution. The troops of Soldiers nephandi Principis, of the wicked Prince, cateruatim irruentes, rushing into the house of S. Alban by troops, like mad men efferatis animis, and searching every place, and corner, at the last found him in his Country house, where he used to watch and pray with S. Amphibalus, Ipsum tandem in tugurio reperiunt, The great devotion of S. Alban, and his reverence to the Crucifix. nudis pedibus ante crucem Domini quam sibi Magister suus reliquerat precibus incumbentem, bore footed praying before the Cross of our Lord, which his Master had left with him, wearing his Caracalla or coat upon him, and so representing S. Amphibalus, who before was conveyed from them by Saint Alban, which they understanding manus ei iniecerunt, rapitur, trahitur, dirisque nexibus cathenarum constrictus, ab alijs vestibus, ab alijs Bed. lib. 1. cap. 7. Matth. Westm. An. 303. Script. Antiq. Vitae S. Albani. Capgr. in eod. trahitur & capillis: They lay violent hands upon S. Alban, fetter him with locks, and Chains, some of them hailing him by his Coats, others by the hair of his head. And being thus contumeliously used, he continually carried in his hands the Cross, which S. Amphibalus gave him, openly to pronounce and profess himself a Christian. se seruum crucis palam cunctis ostenderet, signum dominicum iugiter in manibus praeferebat. And being thus despitefully brought before the judge, who laboured by all means he could, to persuade and induce S. Alban to forsake his Christian Religion, and Sacrifice to their Pagan Gods. But this was all in vain, for to speak in the old British Author his words: S. Alban answered the judge that his words were vain and superfluous, he did not repent him for receiving the faith of Christ, for the miracles wrought in it in restoring the weak and sick to health, do teach it by their testimony, to be the way of Salvation. He would not Sacrifice to their Gods, and being supported by the help of God The tortures and long Imprisonment S. Alban suffered, and the miraculous punishment upon his persecutors. feared not their threats nor torments. Upon which words the company gathering together whipped him greviously. Who being thus beaten, said with a cheerful countenance. O Lord jesus Chtist, I beseech thee keep my mind ftom wavering from that state which thou hast given me. O Lord I desire to offer my life an Holocaust, and with effusion of my blood to be thy witness. And when the Tormentors hands were weary, the holy man was thrust into the bottom of prison, and there kept six months, whereupon the Elements themselves did testify the Injury done to the Martyr. For from the time of his apprehension unto his death, neither rain nor dew did f●ll upon the earth, the winds did not blow. But every day continual, the Land was parched up with most fervent heat of the sun, and in the nights also was exceeding and untollerable heat. Neither fields nor trees bore any fruit, the whole world did fight for the just one against the wicked. The Citizens not able to endure this affliction, said it was Christ whom Alban doth worship worketh this, that no grass nor corn doth grow unto us, and taking pity upon the Injuries done to the holy man, by the judgement of them all, he is delivered from his bonds of chains. For which S. Alban was very sorry, and greatly fearing lest his Martyrdom might thereby be hindered, looking up towards heaven with groaning, said. O Lord jesus Christ suffer not the malice of the devil so much to prevail, that by his crafty devices, and assent of this people, he may hinder my passion. And turning himself to the people, said unto them: Why do you stay? If you know not to give sentence take Counsel of your Laws; examine the statutes of your City, they will insinuate unto you, what you ought to do. Why do you make delay? Be it known to you all, that I am a great Enemy of your Gods. For how can they be worthy any honour, which are known to have no divine thing in them, being the Works of men's hands? You yourselves are their witnesses, that they see nothing hear nothing, understand nothing. O greatly to be detested vanity, to hope for life of them, that never lived, to pray unto them, which never heard, to seek health of things, that never were well themselves. Whereupon I absolutely pronounce, that he which worshippeth such is most mad. I demand of you, what can be more unhappy, than that man, over whom his own works have dominion? Therefore woe unto Idols, and woe to the Worshippers of Idols. When they heard these things, with a general consent they give sentence of death against the holy man, and bring him to a place called Holinhirst. Thus fare this old British Writer, Matthew of Westminster, Capgrave and others consenting. 2. Matthew of Westminster expressly further addeth, which others do Matth. Westm. an. 303. in S. Albano. also sufficiently testify, that as before his judgement, so now after it, S. Alban often kissing the Cross of Christ which he held in his hand, and worshipping it, he commended his cause to God. Ipse Crucem Domini, quam manu tenebat, Reverence to Crosses and holy Images. frequenter deosculans, & adorans, causam suam Domino commendabat. And continually kept, and reverenced this Crucifix until his head was stricken of, when all to be sprinkled with his holy blood, it fell upon the grass, and was secretly taken up, and preserved by a Christian there present. Crux quam vir sanctus iugiter in manibus ferre consueverat, faelici iam cruore respersa, super herbam decidit, eamque quidam Christianus occultè rapuit, & ignorantibus Paganis abscondit. This Author, as he addeth this which the old Britan Writer wanteth, so he wanteth some thing before related from him. For whereas the British Antiquary said, that the Citizens of Verolamium upon strange punishments, wherewith God afflicted them, in the time of the Imprisonment of S. Alban, did set him free, and at liberty, the Monk of Westminster, as S. Bede likewise, omitteth this, as also the most constant profession of his faith, which S. Alban then made before them, which they had set down before, and now remembered only how they gave the sentence of death against him. judex autem & ciues Verolani, plagam huiusmodi non ferentes, Albano crimen imponunt, congregatisque in unum omnibus, ipsum sibi praesentari fecerunt. Et dum staret in medio multitudinis, omnes unanimi consensu in Sanctum Dei mortis tulere sententiam. But it is evident by the circumstances of the History, that they all agree, and the short liberty which they gave to S. Alban, was only to see whether he would in hope of continuance thereof, deny his Religion, or not speak against their Idolatry, which when he so resolutely as before refused to do, they gave sentence of death against him. 3. Now therefore to return to the British Author, where I left him, Script. Brit. supr. Manuscr. Antiq. Vitae S. Albani. Beda. lib. 1. cap. 7. Matth. Westm. an. 303. Capgr. in S. Albano Henr. Hunting. l. 1. Hist. in Diocletian. thus he with others proceedeth in the narration of the Martyrdom of this holy Saint; So great a company of people resorted to the place of his Martyrdom, that although it was large in itself, yet in respect of the great multitude coming thither at that time, it seemeth straight and little; and yet the heat of the sun was so ardent, that the ground burned under their feet, in their passage to the place there was a most swift River, to pass over and the multitude so great, that they could scarce before night pass over, and thronging one an other many fell into the water, and were drowned. Which when S. Alban perceived, falling down upon his knees, thus prayed for their delivery. O Lord jesus Christ, from whose most holy side I have seen blood, and water to flow, grant I beseech thee, that the waters decrease, and the Ryver may go away, that all this people may safe, and sound be present at my passion. A wonderful thing to behold, while S. Alban thus kneeled, and prayed, the stream was dried up, and the tears of Saint Alban left no water in the channel. The Power of his prayer consumed the Ryver, and made away for the people between the waters. And they whom the violence of the Ryver had taken away, enclosed and destroyed, were found in the bottom of the Ryver without any hurt, having no sign of death in them. The soldier which dr●w S. Alban to these torments, seeing this strange miracle, was as strangely thereby converted to the faith of Christ, threw away his sword, and prostrating himself at the feet of the Saint, craved pardon. But the other Pagans draw S. Alban up and down among the briars, and rough places, so that the thorns and roots of trees do pull pieces of flesh from his feet. And yet this most merciful and miraculous Saint seeing the people to be afflicted with thirst in the mountain, thus prayed for their relief: O God who didst create man of the slime of the earth. I beseech thee, suffer no creature to sustain any hurt for my cause. And presently a well of water sprung up before his feet, by which they were refreshed. 4. The Executioner cut of S. Albanus head, but his eyes fall out of his Hiericus Gallus in Vita S. Germ. own head therewith: many so witnessing. Among whom Hiericus Gallus in S. Germane life: Millia paenarum Christi pro nomine passus. Quem tandem rapuit capitis sententia caesi: Sed non lictori cessit res tuta superbo: Vtque caput Sancto, reciderunt Lumina saevo. So hath the British Writer of S. Alban his life, then living a Pagan, as himself Anonym. Britan. Script. Vitae S. Albani. confesseth, and as may be gathered by his own narration, present at his Martyrdom. For thus he writeth of himself in the same place, Jest they which shall come after, may be doubtful of my name, they shall call me a wretch, and the greatest sinner. And I go to Rome, that casting of the error of Paganism, I may be baptised, and deserve to obtain pardon of my sins. And this my short Treatise I will offer to the Examination of the Romans. That if any thing hath been uttered in it, otherwise than it ought, our Lord jesus Christ who liveth, and reigneth God world without end, may vouchsafe by them to amend it. Where we see the great honour and reverence which the Christians, and Cristianly minded men of that Age, even hear in Britain, did acknowledge as due to that holy See, that they referred the Examen, and Censure of their writings, even of Historical and practical things, acted so fare from thence, to the judgement thereof. And thought it their safest way, though with so great travail thither, and danger there, the Popes and Christian Romen then above all others persecuted, to receive baptism, and direction for their salvation there. 5. But to finish the funeral honour of this our glorious Martyr: although we do not find any man then, which for fear of the persecutors presented himself to bury his holy body, but the valiant Soldier, now the Soldier of Christ converted unto him, which had boldly before them all reverenced the Reliks' of S. Alban, who there digged a grave, and laid the Martyr's body therein: terram apperiens, humo Corpus Albani operit, & tumulum desuper ipse Matth. Westm. An. 303. composuit, which was all he could do then: yet God almighty in whose sight the death of his Saints is precious, as he had now glorified his Martyr's soul in heaven, so yielded from thence extraordinary honour to his body so meanly buried, making his poor grave more glorious than the sumptuous Tomb of Author Brit. Vitae S. Albani. Manuscr. Antiq. in Vit. eius Capgr. in eodem Matth. Westm. sup. Manuscr. Antiq. in Vit. S. Amphibali & Capg. in eod. any Roman Emperor, his persecutor, or other, for in the next night now following, a Pillar of Light was seen of all the Pagan's themselves, to stretch up from the grave of the holy Martyr unto heaven, by which Angels descending & ascending spent all the night in praising God, and among other things which they did sing, these words were often repeated and heard. The renowned Man Alban a glorious Martyr: nocte insecuta visa est columia lucis è tumulo beati Martyris caelos penetrare, per quam descendentes Angeli, & ascendentes, totam noctem in Dei laudibus deducebant. Inter caetera vero quae canebant, vox ista frequentius est audita, Albanus vir egregius Martyr extat gloriosus. Ad hoc spectaculum Honour of Saints. subito fieret concursus. And a thousand Pagans', ad mille homines, were thereby converted to Christ. S. Bede witnesseth, that from the Martyrdom of S. Bed. l. 1. Hist. c. 7. Alban unto his time, cures and oft Miracles were wrought, in the place of his Martyrdom. In quo loco usque ad hanc diem curatio infirmorum, & frequentium Henric. Huntin. l. 1. Hist. operatio virtutum celebrari non desinit. So hath Henry of Huntingdon long after him for his days also. 6. The Cross which he had in his hand, when he suffered Martyrdom, Matth. Westm. an. 303. Manuscr. Antiq. in V●ta S. Amphibali. Capgr. in eod. Bed. l. 1. Hist. c. 18 Thomas Walsingh. Hist. Angl. in Eduard. 2. Reverence of holy Reliks'. and was thereby sprinkled with his holy blood, was reverently preserved by the Christians then, and presented to S. Amphibalus with great honour. The very ground where S. Alban suffered, retained drops of his blood when S. German was sent hither by Pope Celestine, and he carried part thereof away for a great Relic. De ipso loco, ubi beati Martyris effusus erat sanguis, massam pulueris secum portaturus abstulit: in qua apparebat cruore seruato, rubuisse Martyrum caedem. His Coat, Caracalla, which he had of S. Amphibalus, and wherein he suffered Martyrdom, was kept for a great Relic, and in the time of King Edward the second (the King himself with many Nobles present witnesses) was so freshly bespotted with this Martyr's blood, as if it had been done Thom. Walsing. supr. but the day before. So Miracously preserved, as the blood in the place of his Passion. Fas est credere quod ad honorem Sancti, divino Miraculo sanguis eius, sic in hac veste seruatus, sicut in puluere sui sepulchri per multa secula legitur conseruatus. Cuius pulueris massam, in qua rubebat adhuc sanguis Martyris, Sanctus Germanus Altissiodorensis Episcopus secum abstulit, & detulit ad natale secum, capellam construens in honorem Martyris memorati. But of Churches and Chapels founded unto his honour, with Pilgrimadges unto, and reverencing, his holy Relics, I shall speak hereafter, when I come to the ceasing of this Persecution, and to speak of our other Martyrs. THE XXI. CHAPER. THE CONSTANT PROFESSION OF CHRIST, by the holy Soldier Heraclius, converted by the Miracles of S. Alban, and his Martyrdom, in, and at the same time and place, with S. Alban. 1. GREAT is the honour which both our own, both British and English, and foreign Historians also yield to the Soldier until then a Pagan, and being one that led Saint Alban to his Martyrdom and converted by his Miracles in the way, was then and there also most cruelly Martyred: The old Roman martyrologue thus remembreth him: one of the Soldiers which led S. Alban Martyrol. Rom. die 22. junij. to his punishment being converted to Christ in the way, suffered with him, deserved to be baptised in his own blood, Passus est etiam cum illo unus de militibus, qui eum ducebat ad supplicium, qui in via conversus ad Christum, proprio sanguine meruit baptizari. S. Gildas saith this Martyr being converted by the Miracle S. Alban shown when by his prayers the deep Ryver gave place to him, and a thousand with him to pass over, not wetting their feet, the waters on both sides standing like walls, as they did to the people of Israël to give them passage, was of a wolf made a lamb, and did both vehemently Gild. l. de excid. c. 8. desire, and valiantly endure Martyrdom with him, Iterignotum trans Tamesis nobilis flwij alueum cum mille viris sicco imgrediens pede, suspensis utrimque modo praeruptorum flwialibus montium gurgitibus aperiret, & priorem carnificem tanta prodigia videntem in agnum ex lupo mutaret, & una secum triumphalem Martyrij palmam sitire vehementius, & excipere fortius faceret. S. Bede relateth, this History in like manner, yet with more Emphasis of his glory, for having spoken of the same strange Miracle, by which this Soldier was converted calling him Carnifex, the designed Executioner to put S. Alban to death, as S. Gildas and others do, to show how wonderfully the grace of Christ wrought in him, he addeth, that by divine Inspiration he made all speed he could to come to S. Alban, and casting away his sword that was drawn to behead S. Alban, Bed. l. 1. Hist. Eccles. c. 7. Matth. Westm. an. 303. prostrated him see before his feet, the whole assembly beholding it, greatly desiring that he himself might be worthy to be put to death with the Martyr, or in place of the Martyr, which he was commanded to strike, Quod cum inter alios ipse carnifex, qui eum percussurus erat, vidisset, festinavit ei, ubi ad locum destinatum morti venerat occurrere: divino nimirum admonitus instinctu, proiectoque ense, quem strictum tenucrat, pedibus eius advo luitur, multum desiderans, ut cum Martyr, vel pro Martyr, quem percutere iubebatur, ipse potius mereretur percuti. And so of a persecutor he became a companion in Truth, and Faith, Ex persecutore factus collega viritatis & fidei. Thus writeth Matthew of Westminster, and others, although with suppressing the name of this holy Martyr, which the old British Writer of S. Alban his life, Capgrave and others call Heraclius, and I am now to name him by it: for although it was not given him in Baptism, Brit. Script. Vitae S. Albani. Manuscr. Antiq. & Capgr. in eodem. in water, which he wanted, yet his surest Baptism in his own blood for Christ his holy and most courageously and constantly sustained Martyrdom happily made him renowned and honourable thereby. 2. This S. Heraclius having resolutely denied his Paganism, craved pardon for his error, and confessed Christ openly before so many persecutors, and in the highest of their Malice, and rage against S. Alban, fell thereby into the same degree of Hatred with them: for presently thereupon, to speak in our old Authors words; Inimici veritatis hominem arripiunt, dentes excutiunt & os eius sacrum dilacerant, & omnia eius ossa confringunt, & si nihil in corpore remansit illaesum, fides tamen quae feruebat in pectore, laedi non potuit: The enemies of truth apprehend him, beat out his teeth, rend his holy mouth, and break all his boves, and although nothing remained in his body without hurt, yet his fervent faith remained without harm. And being thus left so maimed, lame, and half dead, with all the power and strength he could with his hands crept up to the hill, where S. Alban was Martyred, whom when the judge espied, he said unto him, obsecra Albanum tuum, pray to they Alban to set thy bones in order, and lay his head, hear stricken off, to thy body, and thou shall receive perfect health from him. Bury him, and let him cure thee. Heraclius answered I most firmly believe, that S. Alban by his merits is able to heal me, and easily perform that you mock us with. Tunc caput Martyris reverenter assumen, illudque corpori devotus apponens, desperatum corporis robur recuperare caepit, sanus effectus. Then reverently taking the head of S. Alban, and devoutly laying it to his body, he began to recover the former strength of the same despaired before. And being thus miraculously recovered and made hole, ceased not in the hearing of all the people to preach unto them the merit of S. Alban, and Power of Christ and digging the earth, buried the body of S. Alban before them there. Which the Pagans seeing, said among themselves, what shall we do? This man cannot be put to death with sword, we have already broken his body, and he hath now received his former strength again. And apprehending him, with horrible Torment, they tear his holy body in pieces, and lastely cut of his head. And so this happy soldier persevering in the faith of Christ, together with most blessed Alban deserved to be honoured with the Crown of Martyrdom. 3. Hitherto the Relation of those our renowned ancient Historians; whereby we do not only find an example of Heroical Christian fortitude in general, but learn even in particular, the holy and approved doctrine and custom of the Primative Christians of this kingdom, aswell as of others, to pray unto holy Saints glorified in their Souls in heaven, and reverencing their sacred Relics, on earth, thus miraculously allowed, and approved of God before, and for the everlasting shame and confusion of so many his Persecutors and Enemies then present, and all after comers, that would oppose against those most Catholic doctrines, and practices of the Church of Christ, so publicly and invincibly confirmed and warranted by his omnipotent and highest divine Power, before such a multitude both of Christians and Pagans so testifying: the first by that means strengthened in the true faith: the others, in great numbers, as I shall presently declare, converted to Christian Religion. And the judge himself was hereby so moved and convinced, that he presently commanded the Persecution to cease, judex tanta miraculorum Bed. l. 1. Hist. c. 7. caelestium novitate perculsus, cessari mox à Persecutione praecepit. jacobus Genuensis, Bishop of Genua, and his old English Translator, say, this soldier, called jacob. Genuen. Episc. in Vita S. Albani & S. Amphibal. Anglic. Translat. ib. by some before, Herculius was a knight. And they yield a reason besides their Assertion, which was the noble renown of S. Alban, who as they say, was Lord of the City of Verolam, and Prince of the knights, and Steward of the Land, and the judge dread de for to slay him, because of the great love that Emperor had to him, and for reverence of his dignity and Power of his kindred, unto the time that he had informed Dioclesian. And therefore when judgement was pronounced against him, the which was deferred 6. Weeks until Maximian his coming into Britain, to see such wicked executions, thus they deliver it, Than Maximian, and Askepodot gave final sentence on him, saying. In the the time of the Emperor Dioclesian, Albon Lord of Verolomie, Prince of knights, and Steward of Britain, during his life hath despised jupiter, and Appollyn gods, and to them hath done derogation, and disworship, wherefore by the Law he is judged to be deed by the hand of some knight. And the body to be buried in the same place where his head shall be smitten of, and his sepulchre to be made worshipfully, for the honour of knighthood whereof he was Prince, and also the Cross that he bore. And sklavin that he ware should be buried with him. And his body to be closed in a chest of Ledd, and so laid in his Sepulchre. This sentence hath the Law ordained because he hath reny our principal Gods. These Authors say, Maximian and King Asclepiodote gave this sentence. THE XXII. CHAPTER. OF VERY MANY CONVERTED TO CHRIST, by the miraculous death of S. Alban, and after going to S. Amphibalus to be fully instructed by him, suffered Martyrdom, and being a thousand in number, were diverse from the 1000 Martyrs at Lichfeild, and those near Verolamium. 1. THAT we may take some notice of the great numbers, & multitudes of people converted by the death and miracles of these two holy Martyrs, we have heard from approved Antiquities, that even many thousands had been present eye witnesses of the miraculous dividing of the water to give free, and dry passage to S. Alban, and those that were with him at his prayers, when many drowned and lying in the bottom of the deep River, were either miraculously preserved from death, or so restored to life again by his intercession, the waters standing one both sides of their passage like walls, after their going over presently joined together again, and returned to their natural current, and flowing downward as the propensity of such liquid and heavy things requireth, the fountain one the top of the hill, as strangely arising, the Executioner his eyes falling out of his head upon the earth, S. Helaclius so wonderfully cured by S. Alban prayers, and Reliks', the heavenly light streaming from S. Alban grave up to heaven, and the Angels there descending, and ascending, and singing all the night, honouring God, and S. Alban, whom the Pagan Persecutors had so much dishonoured the day before. Such concourse of people there was, which came to see the Martyrdom of S. Alban, and so consequently were present at the miracles then wrought, that as the old British Writer of his life witnesseth, the place where he was put to death being large and spacious, which S. Bede and others also witness, that it could scarcely receive them that then resorted thither, Tanta congeries illuc confluxerat populorum, ut loca illa spatiosa prae multitudine hominum, angusta videretur. The multitude was so great even of those that went out of that City besides others from other places, that as S. Bede with others writ Bed. l. 1. Hist. c. 7. being to pass over the Ryver by a Bridge, if S. Alban had not so miraculously dried up the Ryver, they could hardly have gone over by the Bridge before night, Ita fluminis occupabat pontem, ut intra vesperam transire vix posset. Pilgrimage unto, and honour of Martyrs. There was scarcely any left in the City, Cunctis pene egressis. A great multitude of both sexes, diverse estates and Ages, came thither by instinct, Vtriusque sexus conditionis diversae & aetatis quae sine dubio divinitatis instinctu, ad obsequium beatissimi Confessoris, ac Martyris vocabatur, to do service to the blessed Confessor and Martyr. 2. Therefore so many of diverse conditions, and Age, being thus called by the Inspiration of God to such an holy purpose, we cannot but think many of them were converted there at that time. And yet S. Bede setteth this to be done at S. Alban death, before the great Miracle of Angels appearing and praising of God, and honouring S. Alban the night following, at his place of burial. And so soon as this Miracle appeared, the Pagans presently came thither in great numbers to hear and see it, publicly professing, that these Miracles were wrought by the Power of Christ, the son of God, and so being converted unto him, a thousand of them at one time took their journey to seek S. Amphibalus in the parts now named Wales, so fare distant from Verolamium, where by the help and Intelligence of diverse Christians, in their company, as among others him that took up S. Alban Cross, which Matth. Westm. An. 303. Manusc. Antiq. in Vita S. Amphibali. Capgr. in eod. & alij. he held in his hands at his Martyrdom, which, all to be spotted with his holy blood, they presented to S. Amphibalus, whom they found preaching to the people of that Country, and they were instructed, catechised and baptised by him in Christian Religion, Cum ad hoc spectaculum subito fieret concursus Paganorum, unus ex omnibus in hanc vocem prorupit. Haec miranda quae vidimus, Christum Dei filium liquidò constat operari. Eamus & inquiramus virum Dei, quia sicut nostis, Albanum praedicando convertit ad Christum. Cumque omnibus ista sententia placuisset, ad mille hominum versus Walliam Iter arripiunt, & virum Dei Amphibalum ibidem invenerunt, regionis illius hominibus verbum Dei praedicantem. Cui adventus sui causam exponentes, Crucem, quam suo quondam Albano comendaverat, Manuscr. Antiq. in Vit. S. Amphibal. Capgr. in eod. jacob. Genucn. in Vit. S. Albani & S. Amphibali. cruore respersam obtulerunt. At ille Deo gratias agens, novis Auditoribus fecit de Religione sermonem. Cui mox illi consentientes, signaculum quod in Christo est, ab eius sacris manibus alacriter susceperunt. The old Manuscript of S. Amphibalus his life, Capgrave and others affirm, that this great number, a thousand or more, did before their going to S. Amphibalus, moved with the miracles before related, openly detest their old errors, and preach the faith of Christ, Errorem pristinum detestantur: Christi fides ab omnibus praedicatur. 3. The fame of this came quickly to Verolamium, and the Prince's knowledge, whereupon the Pagans thereabouts with the Ruler's Authority, with all Power they could make, with great fury and tumult, as though they had gone forth to war begin their journey to seek and persecute S. Amphibalus, and the newly converted Christians by his preaching: ciues nimio furore commoti totis viribus cum in genti strepitu iter ineunt, ac si essent ad praelia processuri. And after many day's travail, at the last they find S. Amphibalus preaching to these New Christians, their carnal friends and Countrymen, for the Renown of S. Amphibalus, as our Antiquities say, would not suffer him long to be concealed. And presently this Pagan Army or Troop of Persecutors enraged with devilish fury, diabolica invecti furia, most barbarously rush upon the Innocent Christians, cut their bodies in pieces, and with unspeakable cruelty put them to death: The son not sparing his Father, nor brother his brother, no man his neighbour or kinsman, but without any respect of Age, kindred, friendship, or any natural bond or obligation thus martyr a thousand holy Christians, at that time, and place. Only one man which detained with infirmity in the way could not come speedily enough to be present, escaping, sine respectu aetatis, sanguinis, aut reverentiae, vicini vicinos & jacob. Genuen. in Vit. S. Amphibali. Matth. Westm. an. 303. Manuscr. Antiq. & Capgr. in S. Amphibalo. amicos neci tradunt, & atrociter in ore gladij mille viros pro Christo occidunt. Sicque Pater à filio, fratres à fratribus, ciues à civibus trucidantur. Ex hoc sacro Collegio, unus omnino superfuit, qui in via corporis infirmitate detentus, adesse non potuit. And lest any man reading in our Histories of the like number a thousand Christians, martyred at Lichfeild in this Persecution, and that Town in our old languadge thereupon taking and still keeping that name, as a Field of blood, and bearing Arms accordingly should take this to be the same Martyrdom; this doubt is decided before, when our Historians assured us it was in the Country now called Wales, in which Lichfeild never was, nor can be accounted, neither was it the way of these Persecutors thither, from Verolamium, nor so long and tedious a journey, Iter tam laboriosum, as they went. And our Antiquities plainly say, the Martyrdom of this thousand of Christians, was in the uttermost border of Britain, and these Persecutors went thither, and there put them so cruelly to death, Dictum est, quod omnes pro Matth. Westm. An. 303. quibus iter tam laboriosum assumpserant, in extremis finibus perierunt. When all men know, Lichfeild to be no bordering, but a midland Town. So these were not one, and the same, but two distinct Martyrdoms for time, place, parsons and other circumstances different, only in number agreeing. So I must likewise say, of a third Martyrdom, of so many Christians, near to Verolamium of which I shall speak, when I bring S. Amphibalus thither again. Who at this bloody Massacre, being compassed round about with the bodies of his Christian hearers thus martyred, commended their blessed souls to God, Sanctus Amphibalus vallatus corporibus occisorum, beatas animas Domino commendabat. THE XXIII. CHAPTER. THE MARTYRDOM OF S. AMPHIBALUS, and many others with him, or at that time and place; and wonderful numbers converted then to Christ, by the Miracles then there showed. 1. THese bloody persecutors having thus barbarously and without Matth. Westm. an. 303. Manuscr. Antiq. in Vita S. Amphibali. jac. Genuen. & Cap. grau. in eod. all compassion of Lineage, kindred, friendship, Country or whatsoever relation of love or mercy, put these holy Saints to death, they now pour out the bottom of their malice upon S. Amphibalus, neither regarding his Noble descent before remembered, venerable and old years, learning or whasoever, but bind his arms with thongs, and drive him barefooted before their horses so long a journey from the Borders of Britain, where they apprehended him, unto the City of Verolam, where the Perfect and Lieutenant then was resident, Brachia loris dirissimis constringentes, ante equos suos versus Civitatem Verolamium, nudis incedere pedibus compulerunt. And as they thus contemptibly carried him barefooted and bound, a sick man lying in the way, in the sight and hearing of them all, cried out unto him, o Thou servant of God almighty help me, that I which lie oppressed by my own infirmity, may be relieved by thy intercession. For I do believe that by thy calling upon the name of Christ, thou art able presently to restore my health unto me. And forthwith the man which lay thus sick before the eyes of them all, arose up joyful and perfectly well. 2. When these wicked Pagan persecutors had thus barbarously brought him within the sight of the Walls of the City, as though this holy Saint had been unworthy to enter into it, and their troops so great, by that is said before, that they could not conveniently be received therein, they stay themselves, as it were pitching their Tents in a place then desert, now called Redburne three miles from S. Alban, throwing down their sheelds, and sticking their spears in the ground, scuta reclinant, & hastas telluri defigunt. And thus resting themselves, only S. Amphibalus rested not, but preached continually the doctrine of Salvation to his enemies. Who in the meantime gave notice to the Prince, and those of the City of their return, and bringing with them the Instructor of S. Alban, and that they had put all those Christians before spoken off to death in the uttermost parts of the kingdom, after their long journey thither. Which when the Governor heard, he called the people together, and thus exhorted them: Let us all go forth, and meet our enemy, that he which offended may receive revenge of us all. And so hasting forth, striving as it were who should go first, went by the way leading of the North, tendentes per viam, quae de Civitate vertit ad Aquilonem, as our Antiquities say, the better to set down the old place, and situation of that ancient City, which they then left almost vacant, urbem ferè vacuam reliquerunt. And coming in this raging madness, and multitude, to torment and Martyr this S. Amphibalus Martyred. holy Saint, they find him all wrapped in chains, or bonds, vinculis irretitum, and presently stripped him naked, slit his belly and pull out his Intrals, tying them to a stake, which thy had fastened in the ground, enforcing him to be led round about it. And the holy Saint of God showing no sign of grief at all among such and so many afflictions, the wicked persecutors more thereby enraged set him for a mark, as it were, and with their knives and spears pierced and broke the rest of his body. After all which, this holy Martyr stood with as cheerful a countenance, as if he had suffered no hurt at all, and more constant though he now bore the signs of his Martyrdom in all his body: Giving a miraculous spectacle of himself, that he could still live after so great Torments, and so many kinds of death. Whereupon very many beholding, and more and more wondering at the constancy of the blessed Martyr, renouncing their Idols, submitted themselves to Christian faith, and prayed Many converted to Christ at S. Amphibalus martyrdom. And prayer to martyrs. with a loud voice to God, that by the merits, and intercession of the blessed Martyr, they might be worthy to be partakers of everlasting life. Which when the Prince perceived and knew, he presently called for the Tormentors, and commanded all that had rejected, and forsaken the worship of jacob. Genuens. in Vita S. Amphibali. Manuscriptum Antiq. & Capgr. in eod. their Gods, and embraced the doctrine of Amphibalus, to be put to death. 3. Which savage Edict the Pagan soldiers effected, & killed a thousand such, S. Amphibalus beholding it, and commending their souls to God, and persuading his persecutors to renounce their errors, and be converted to Christ, without whom no salvation can be had, nothing but Hell and eternal damnation A thousand of the converted now to Christ are martyred with S. Amphibalus. to be expected. But the Persecutors did still persever in their impiety, not ceasing, so to torment this holy Saint with cruel stoning him, beside so many tortures before remembered, that when his body was afterward miraculously found, there was not one whole bone to be found in it, Nullum ex ossibus eius integrum appárebat. Although it seemeth by the History of his life, that many of his bones were broken with stones by these his so enraged Persecutors, that after his blessed soul was separated from his body, thus lying still bound and tied, they ceased not to break it more, with their casting great stones upon it, Pagani Corpus exanime in vinculis constitutum lapidibus adhuc obruere con cessabant. But so long as he lived in such extremity of Torments, as I have related, although the stones were cast at him, as thick as hail, saxorum grandine, as some writ, he still preserved in prayer never moving himself, on one side or other, nec in partem alteram declinavit. And being now come to the Period of his punishments, and to yield his soul to God, looking towards heaven, as an other S. Stephen saw jesus standing on the right hand of his Father, and heard a consort of Angels in heaven, and among them knew S. Alban, whom he invocated to assist him. Saying, o holy Alban, pray unto our God, that he will send a good Angel to meet me, that the dreadful Robber let me not, nor the wicked part hinder me in my journey, Inter eos Albanum suum recognovit, quem sibi in auxilium invocans. S. Amphibalus prayeth to S. Alban. Sancte, inquit, Alban Deum nostrum depreceris, ut mihi Angelum bonum obuiam mittat; ne mihi praedo truculentus obsistere, nec Iter meum pars iniqua valeat impedire. And a voice spoke unto him from heaven in the hearing of all, in this manner: Verily I say to thee, this day thou shalt be with thy Disciple Alban in Paradise. And two Angels shining with an heavenly brightness came down to him, and taking with them the soul of the blessed, resplendent with a wonderful whiteness, with Hymns, and praises carried it to heaven. Which done to make him both glorious there, and honourable one earth, a Christian secretly conveying away his holy body reverently buried it, Quidam fidelis in Christo, beati Martyris Corpus clam auferens, sub terra reverenter occultavit. 4. And God himself now began to honour him hear, and be revenged upon his Enemies and Persecutors. Those lips of theirs which had been opened before to blasphemies towards God and revile to his holy Saint, are now miraculously drawn awry, that their speech is hindered, distorquentur labia. The tongues which had so abused him, now burn, ardent linguae: and the faces of them which had so deformed him, are made deformed, Varia The strange punishments God laid upon the judge & persecutors of S. Amphibalus. deformitas vultus apprehendit. All their members are so stiff, that the stoners and tormentors of the holy man could not now lift one stone from the ground, Omnium membrorum flexibilitas ita repentè diriguit, ut ne lapidem quidem de terra levare iam possent. And the judge or Prince himself losing his understanding of reason, became mad, judex amisso rationis intellectu, amen effectus est. And how many soever had lifted up their hand against our Lord, did of him receive due revendge for their demeritts, Quotquot manum erexerant contra Dominum, dignam pro meritis à iusto judice senserant ultionem. Hereupon, The whole City of Verolam converted to Christ by S. Amphibalus miracles and martyrdom. the whole City received the faith of Christ, and desired to be baptised. And many by the Inspiration of God forsaking their goods, go to Rome, Romam adeunt, bewail their sins and confess their errors. With S. Amphibalus 9 other Christians were martyred, as Matthew of Paris writeth. Neither is it probable, that so renowned a Bishop as S. Amphibalus, was apprehended alone, being taken as he was preaching to the people, or such Matth. Paris Hist. p. 179. 180. 181. 182. 183. rage as then reigned in the Persecutors, would yield them much more favour than they did to S. Amphibalus. But their malice being most unto him, and he so famous, all our Histories remember him, almost forgotting the others. 5. Yet diverse Manuscripts, and John Capgrave with others writ, that at Manusc. Antiq. & Capg. in Vita S. Amphibali. the finding of S. Amphibalus his body, the bodies of two other Martyrs were found in the same place by him, but not so broken, and mangled as his body was, aliorum Sanctorum ossa ferè illaesa perdurassent: But S. Amphibalus body was stoned and broken even after he was dead, Lapidibus conquassatus occubuit: & post eius mortem persecutorum immanitas exanima membra saxorum ictibus obruit & confregit. He suffered Martyrdom in the same year, with S. Manuscr. Eccles. Winton. Author of Engl. Mart. 25. june. Matth. Paris Hist. p. 183. Alban, as the old Manuscript of Winchester relateth: eodem anno passus est Amphibalus. But upon what day, I do not find for certain. For whereas a late Writer setteth down the day of his Passion to have been upon the 25. day of june, Matthew Paris proveth this was not the day of his Passion, but Invention, which being diverse hundreds of years after, I am not now to entreat thereof. And this is disproved by the Antiquity of Winchester before. For if as it teacheth S. Alban and S. Amphibalus were both martyred in one year, S. Alban being put to death as we read in the approved History of his life, decimo Kalendas julij, which is the 22. day of june, S. Amphibalus by that is said before, could not possibly be Martyred upon the 25. day of the same month in the same year, being but two days between. And if we defer it until the same day the next year, they suffered not, eodem anno, the same year, as that old Record affirmeth. 6. Of S. Augulus, S. Stephen, & S. Socrates, which some would have, to have been Martyred in this time, I have spoken in my first Centenary, and dare not defer their glory to this time. It is no marvel though few names of so great numbers, and thousand are left unto us, when by some Writers the Persecution was so great in Britain, that except those which hid themselves, and could not be witnesses of things publicly done, all the Christians of Britain were then Martyred, Sunt qui tradunt universos in Britannia Christianos martyrio Harpesfeld. Hist. Eccl. Anglic. in 6. primis soeculis c. 10. p. 17. Gildas lib. de excid. c. 8. Gild. supr. c. 7. defunctos, sepositis ijs qui occultis & secretis locis se abdidere. And S. Gildas himself doth seem to affirm no less, when he saith, they which were then left alive, had hidden themselves in woods, deserts and dens: qui superfuerant siluis ac desertis, abditisque speluncis se occultavere. Yet he tempereth this hard assertion, where he saith this Persecution was so rigorous only in some, not all places of this Country, Ita ut ne vestigium quidem si fieri potuisset, in non nullis Provinciae locis Christianae Religionis appareret. And those parts of Britain which were then absolutely under the Romans command, were by their merciless cruelty in this estate. So many mutations of times, changes of the names of places, and rages of Infidels, Romans, Saxons, and others have deprived us both of the names, and holy Reliks' of those Martyrs, Lugubri Galfr. Mon. l. 5. Hist. c. 5. Barbarorum divortio civibus adempta. The Country now called Walls where so many changes have not been, in some places, will yield us some memories of such things, more than England can, subject to so many and general almost alterations, which it hath suffered. THE XXIV. CHAPTER. HOW BY COILUS' BEING KING, AND prevailing against the Roman Persecutors, and their adherents hear, the Persecution in Britain ceased. 1. NOW to calm these tempests of troubles, I suppose (by our best Histories) that this Persecution of Dioclesian, and Maximian hear raged about the space of 9 or 10. years in the time of Asclepiodotus principally, and that now at the Martyrdom of S. Amphibalus, so great miseries and afflictions had been laid upon our holy Christians hear long time, as their flying from hence unto other Nations, their abode there, return hither again, and hear continuing no short space, before they were put to death, as is manifest in the case of S. Amphibalus, not martyred until almost a year after S. Alban, who was kept in prison 6. months before his Martyrdom, that now thousand were converted to Christ, and the chief Municipal Cities themselves, where Idolatry so reigned, that a Christian was rare to be then found in them as in Verolam, were now only inhabited by Christians, fidem Christi tota civitas devotè suscepit, and not a Pagan to be seen, and this by the omnipotent working of God. And the Idolatrous judge or Prince himself, that ruled hear under the Pagan Romans, and persecuted by their Power even to the uttermost bounds of Britain, was mad amen effectus, that he was unable to Rule, and govern any longer, but needed to be ruled and governed himself by others. And yet as is manifest before, by his Persecutions in all places of Britain, in such powerful and tumultuous manner, with great troops, and military companies of his persecuting vassals, and Instruments, which none but a Roman Lieutenant, or King hear then could raise and command. This judge, King and Roman Lieutenant, as the Scottish Historians with others call him, was King Asclepiodotus, thus greeviously either of malice or for fear of the Romans then persecuting, & for so doing hated of God and man. 2. Therefore King Coel having now such warrant and way to advance his true Title to the Crown of his kingdom, and help to free the afflicted Christians thereof, from the miseries of their so long and grievious Persecution (as it seemeth most probable) at this time, and upon these occasions he took arms against Asclepiodotus reputed King in this Persecution, slew him, and was crowned King, as our ancient Historians deliver unto us, In tanta autem Persecutione, insurrexit Coelus Dux Caercolun, id est Colcestriae in Asclepiodotum, Pontic. Vir. Brit. Hist. l. 5. Galfrid. Monum. Hist. Reg. Brit. l. 5. c. 5. & 6. Manuscr. Gallic. antiq. c. 28. an. 286. Boet. lib. 6. Harding. Chronic. c. 58. f. 47. qui eum interfecit, & Regni diademate potitus. Harding also plainly saith, that Coel took Arms against Asclepiodotus, by reason of this great Persecution. For which Duke coile again him rose full hot, Yet he excuseth Asclepiodotus, for being any mover of that Persecution, but suffering the Tyrant Maximian so cruelly to prosecute it, and not resisting him therein, which he rather imputeth to want of Power, then will, and desire in him, when he saith. Who for great fear suffered all this pain (Of Christians) And durst nothing again this Tyrant steer, But him withdrew to hide him, was full fain. Where he doth rather insinuate that Asclepiodotus was in judgement a friend, rather than Persecutor of Christians, and himself in some sort persecuted by the Roman Pagans', in that respect which seemeth expressed, in that this Author sayeth of him, that he was enforced to hide himself, from the Pagan Roman Persecutors. Whereof some may take the reason to have been, because he was not so forward in persecuting Christians hear, as was expected o● desired of the Roman Pagan Persecutors: and we find diverse Antiquities testifying, that before, there was not any persecution hear against Christians, but their Religion was in peace & quiet, publicly professed, & this Asclepiodotus to redeem and preserve such Britan's liberty in that and all other privileges, warred against Alectus the Pagan Roman Governor, and in sign of his detestation of their Idolatrous profession beset and assaulted him, and his Confederates Galfr. Mon. hist. Reg Brit. l. 5. c. 4. Pont. Vir. l. 5. Hist. Matth. Westm. An. 294. when they were doing their greatest and most solemn Sacrifices to their Gods. And prevailing against him by common acclamation of the people, than Christians, to take upon him the Diadem, was created King: clamante populo, ut diadema caperet, Rex creature. And this with consent of all the Nobility, than also Christians, omnibus Ducibus Britanniae. And thus generally and solemnly crowned King by our Christian Britan's, did in the time of his Reign rule in justice, and equity, suppressing cruelty and doers of Injury, as our same Christian Antiquaries deliver, Tractavit Patriam recta iustitia & pace decem an●is: raptorumque saevitiam, atque latronum mucrones coercuit. And was most just by the space of 10. years, Rex creature & per decem annos iustissimus fuit. Which Christians neither would, nor in conscience could have written of him, if he had been all ways known unto them to have been a Persecutor, and Worker of such unjustice, as is practised in unjust Persecutions. 3. But I have made memory before, that Asclepiodotus was King hear a fare longer time, then ten years, and by some three times ten, 30. years, and th●se Authors themselves with others acknowledge that in the mean time interea, and in his days, in diebus ipsius, this great Persecution of Christians Galf. Mon. Vir. & Matth. West. supr. was raised hear: oritur ingens illa Christianorum Persecutio. And it is evident before, that howsoever Asclepiodotus in some part of his Reingne hear behaved, and carried himself well, and justly to the Christian Subjects of Britain, yet it is undeniably evident by that I have written of him before, being by diverse witnesses, both the persecuting King, Lieutenant and judge in that cruel Persecution, that howsoever he was in internal judgement affected, being externally a condemned Persecutor both by God and man, King Coel might justly pursue his right to Britain, with hope thereby in better manner to redeem the afflictions of his Country Christians, being more potent and able, and likely more willing than Asclepiodotus was, not so forward in any judgements as he should have been in defending Innocents', if he had not been an Actual Persecutor, which Harding himself thus in these plain Terms expresseth. This Persecution, as some Chroniclers sane, The ten year was of Asclepiodote, Harding Chron. c. 58. f. 47. For which Duke Coil again him rose full hot, The Duke Cair Colun that hight Coylus, Which city now this day Colchester hight, Then Crowned was that slew Asclepiodotus, For cause he came not forth with all his might The Tyranute fell to againstande, as he hight, Wherefore Britain's were all full glad and fain, Of King Coilus that succoured all their pain. 4. And howsoever Asclepiodotus concurred with the Roman Persecurours, Galfrid. Mon. Hist. Reg. Brit. c. 6. Manuscr. antiq. in Vit. S. Helenae. Capgr. in cadem. Pontic. Virun. H●st. l. 5. Galf. Mon. sup. c. 6. Matth. Westm. an. 302. Ga●frid. Mon. Hist. Reg. Briton. l. 5. cap. 6. Vir. lib. 5. Man. Gallic. Antiq. c. 28. An. 286. Harding. Chron. Marian. Scot aetat. 6. l. 2. in Dioclesiano. Matth. Westm. an. 302. Manuscr. Gallic. Antiq. c. 28. Old. Engl. Hist. f. 38. Hect. Both. l. 6. Hellinsh. Hist. of Engl. l. 4. c. 27. Stowe & Howes Hist. Titul. Romans in Coil. Galfr. Mon. lib. 5. c. 6. Hist. Reg. B●●t. and pleased them in vexing, and tormenting Christians hear in Britain: yet otherwise he was very unpleasing to them, per omnia Romanam potestatem turhaverat: He troubled the Roman Power in all things, and therefore they were glad of his death. Ponticus Virunnius, himself a Roman saith, they did esteem him their great enemy, and as for such an one rejoiced of his death: Romani gavisi sunt tanto hoste interfecto. And this joy was not only of particular Roman Persecutors, but of the whole Senate which ruled chiefly in matters of Estate, Cumque id Senatui nuntiatum est, gavisi sunt propter Regis mortem, quia per omnia Romanam potestatem turbaverat. Therefore when our Antiquities assure us, that Coel obtinuit Regnum, obtained the kingdom, Regni diademate se insignivit: And Regni diademate potitus, was Crowned, and as an old French Manuscript speaketh, reigned over Britain, regna sur Bretaigne, and was thus enabled, and made powerable to redress what he found offensive, and wicked, being absolute King, and joyfully so received of the Britan's, as our Historian said before. Wherefore Britain's were all full glad and fain, Of King Coilus that succoured all their pain: And he himself taking exception to Asclepiodotus, next to his charging him with usurping the Crown, for being too barkward in resisting the Roman persecutors, would not now fall into the like error with him, but as is proved already, succoured all their pain, & utterly ceased the Persecution against the Christians of Britain, which were thus joyful of his Coronation, & thereby relieved & redeemed them from their afflictions all his time. Which both by our own & foreign Historians, Catholics & Protestant's continued to the end of this third hundred of years, the Romans having no power hear either to persecute Christians, or to any other purpose. But as our British & other Histories testify, wholly lost their government hear, until after the death of King Coel, or the coming of Constantius, his son in Law hither the second time, very little before King Coel his death, Recolentes damnum quod de amisso regno habuerant. Our Scottish Historians say, that King Coel utterly destroyed both the Romans, and all the Britan's also, which were their Favourers, and set forth a severe Edict, to search forth all Romans and Britan's, which had followed them hear, and caused them to be punished and put to death, and so with most joyful and general applause of the people, Nobles and others, that the crown of Britain was thus restored to the true Heir of their Regal blood, was crowned King, and Hector Both. Scot Hist. l. 6. f. 101. he established the kingdom in the British government again, Coel Victor factus, Asclepiodotum Romanum Legatum cum Romanis Praesidijs, & quibusdam Britanis Nobilibus Romanorum fautoribus interemit. Confectoque praelio, & Britonibus caeteris in fidem receptis, ut summa potestas ad regiam progeniem, cui impie fuerat adempta, aliquando rediret, populus omnis laetis acclamationibus, Patribus authoribus, ipsum Coelem regnare iubet. Ille Primoribus regni, ac populo quod regnum sibi detulissent, gratijs acts, ut regnum sibi stabiliret, atroci iubet Edicto, Romanos, & qui eorum sequebantur parts, quoscunque Britannici sanguinis viros perquiri, & inventos varijs extingui supplicijs. So that now, so severe a Law being made, and executed, both against the persecuting Romans, and all such Britan's, as had joined with them against the Christian Inhabitants of this Nation, and all this done by the Authority of our King, and with the consent both of the Nobility, and people, Primoribus regni, & populo, we must needs end the persecution of Christians hear, with the beginning of King Coel his Reign. 5. And it could not be singular in this point, if we should hold, that King Coel was actually a Christian, and not only a friend to such: for first, all they, which affirm him to have been Kinsman, or Heir to our first Christian King S. Lucius, easily prove him a Christian, for such a man would not lead either child, or any Kinsman which by him had that Title, to have any other than Christian education. Secondly, by the time of his age, whether he was to King Lucius, so near, or no, we must needs confess, he lived most part of his life, when Christianity flourished in this kingdom, being an aged man, before Dioclesian his Persecution began. Thirdly, our Historians say, that his daughter S. Helen, which had her education by his direction, was instructed & taught in the Christian faith, in fide Catholica instructa at que edoncta. A late writer thus speaketh of this with his older Author: Helena was first instructed in the faith of Manuscript. antiq. in Vit. S. Helenae Capgr. in ead. Harris. Hist. l. 4. c. 4. Petr. de Natal. l. 7. c. 73. Christ by Coil her father, as Petrus de Natalibus saith. And yet if we incline to this opinion, we may easily answer them, that will object, the public & universal restitution of Christian Religion, as building Churches, Monasteries, and such holy Foundations, was not in his time: For by the common opinion, his reign was short, little, or not above four years. A great part whereof was spent, in extirpating the Persecutors, and the rest in preparation Matth. Westm. an. 302. Galfrid. Mon. l. 5. Hist. c. 6. Virun. l. 5. Harding. Chron. c. 60. f. 48. to resist a new Invasion of the Romans, not reigning in quiet and security from these troubles and fears the space of two months by any Writers. And so after so great and terrible tempest of Persecution, it was a wonderful comfort, and happiness for the British Christians, to enter into such a calm, and quiet, to live in security, and rest, freed from their former miseries, under so renowned a King, which was all he could do, or they expect in such times and circumstances. THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN. THE FOURTH AGE. THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN. THE FOURTH AGE. THE FIRST CHAPTER. OF THE GREAT PEACE, AND QUIET THE Church of Britain enjoyed, during the whole life, and Reign of Constantius Emperor, and King hear in Britain; and Constantine his son by Saint Helen was hear brought up in Christian Religion. 1. BEING now to enter into the History of the fourth hundreth of years, we find the estate of the world, and Church of Christ, as we left them in the last Age, S. Marcellinus Pope of Rome, chief Ruler in the house of God on earth, the holy Clergy and other Christians living in Persecution, and Dioclesian & Maximinian the persecuting Emperors in all places, where they did or could oversway, afflicting them with most cruel miseries; in Britain (lately redeemed from their bloody tyranny by King Coel, still reigning hear) we lived still in rest and quietness, free both from Persecution in Religion, and such other greevances, as were ordinarily suffered under the Pagan Romans government. But the Romans greedy of their own honour, and thereby impatient of our British ease, and peace (as our Histories deliver unto us) began now to bethink themselves of the loss they had of Britain, which had forsaken them: Romani recolentes damnum quod de amisso regno habuerant, and falling Galfrid. Mon. l. 5. Hist. c. 6. into deliberation, whom they were best to send with their forces hither, to regain it unto them again, concluded Constantius to be the fittest Constantius father of Constantine the Great his coming into Britain and when. man, both for his long experience, and success in Martial affairs, being made a Caesar before in the 292. year of Christ, when he forsook S. Helen, and took Theodora, and for the great love of the Britan's unto him after he married S. Helen, and his kindness unto them, until by the compulsion of Maximinian he left that his holy true wife; which old love and liking between them was now most like to be renewed and restored again, Theodora (the breach and occasion of the discontinuance thereof) Berengos. Abbess l. 3. c. 3. de Invent. & Laude S. Crucis. Matth. West. an. 302. Galfrid. Mon. Hist. Brit. l. 5. c. 6. Pont. Vir. Hist. l. 5. Hard. Chron. c. 60. f. 48. Matth. Westm. sup. an. 302. Manuscr. Gallic. antiq. c. 23. Marian. Scot aetat. 6. l. an. 293. 295. 298. 303. 304. 305. Baron. Annal. An. 304. Spond. ib. Marian. Scot aetat. 6. l. 2. an. 305. being now lately dead. And therefore they sent Constantius hither to procure the regaining of Britain unto their Empire, Romani legaverunt Constantium qui Hispaniam aliasque terras quamplures ipsis subdiderat, ut Britanniam Romanae redderet dignitati. Matthew of Westminster setteth down this his second coming into Britain to have been in the second year of this Age, anno gratiae 302. An old French Manuscript also maketh it much about this time. Marianus Scotus keepeth him out of Britain a little longer, and all they which before have proved, he was in foreign Countries until the end of the last Age, or after, make this undoubted, and certain; And seeing all agree he was sent hither by others of higher dignity, he must needs come into Britain in this voyadge, when he was a Caesar, and before he was Emperor, which was in the year of Christ 304. Dioclesian and Maximinian then relinquishing the Empire, and leaving it to Constantius and Galerius. Marianus placeth it in the year following 305. And it is most manifest in this account, that Constantius could not make this his second journey into Britain, until this Age was entered, and so was most free from our Persecution ended hear before this time. But so soon as he now came hither, Ambassadges of peace, without any hostile Act, were sent between our King Coel, and Constantius. And Constantius free from all persecution of Christians in Britain. with great love and liking on both sides, this honourable peace was concluded, to wit, that King Coel should during his life quietly possess, and enjoy the kingdom of Britain, only paying unto the Romans the ancient Tribute, and nothing else: nihilque aliud praeter solitum Tributum Romanae dignitati Galfr. Monum. Hist. Reg. Brito: l. 5. c. 6. Pont. Virun. l. 5. Hist. Manusc. Gallic. sup. Matth. Westm. Ann. 302. Hard. Chron. c. 60. 61. solueret. And that Constantius should take again his wife S. Helen, daughter and Heir to King Coel, and by her right be King hear after the death of her Father King Coel. By which covenant and Article agreed upon, and truly executed, as it was, the first marriage between Constantius and Helen was even by Roman Pagan laws themselves proved, and declared to be true and lawful, and the children therein begotton legitimate, and the taking of Theodora living with her, and children by her to be adulterate, and utterly The first marriage between Constantius & S. Helen true marriage by the Roman Pagan law, and the children therein begotten legitimate, that with Theodora adulterate. unallowable in any sense, even by their own Pagan Constitutions. For although those Pagan wicked Decrees did allow to the Precedents of Provinces which were unmarried without penalty to keep Concubines, prophanly thinking (as some new protesting Christians have done) that men unmarried could not live chaste, yet they never permitted it to married Prefects and Precedents, such as Constantius was, as their own Historians witness: ut Praesides Provinciarum si uxores non haberent, acciperent singulas concubinas, quod sine his esse non possent. By which Roman Heathenish law, Theodora was not only the Concubine, and no wife of Constantius, but a Concubine prohibited Aelius Lampridius in Alexandro Severo. in their own proceed, and her children in like case of reproach with her. 2. Therefore Constantius being against his will by the power of Maximinian before separated from S. Helen, his true wife, and a Christian from Matth. Westm. Galfr. Monum. & alij supra. ● Manuscript. Histor. Eccl. Wintonien. Caius Histor. Cantabr. Accademiae p. 19 that time ever in his affection, could not but be most ready and joyful to be so quietly and honourably reconciled unto her again. Which is sufficiently insinuated by our cited Antiquaries, testifying that Constantius in all things granted to King Coel his demands, requiring nothing of him for the Romans but their old Tribute, Cuius petitionibus adquiescens Constantius, nihil praeter solitum tributum ab ipso petebat. Which, as our Antiquaries say, was 1006. pounds only in money. One of our Historians saith of this matter in this manner: Harding supr. c. 60. Of which Coustance was glad of his intent And here abode at prayer of the King. Whereby he did sufficiently declare, the great content and joy he had of this reconciliation to his wife S. Helen, and her Father, his Father in law King Coilus, rather choosing & preferring during his life to make his abode hear as a subject, then now being chosen and designed Emperor to continue in any other Nation with that greatest temporal glory, and command. 3. Thus he signified this so long and much desired atonement, Helenam Coeli Regis filiam in societatem Thori recepit. Which word, recepit, that Constantius did at this time receive Helen again, if we had no other Argument or authority used by diverse our ancient Antiquaries, proveth, that this was the reconciliation, and not first marriage of these noble parsons, which is invincibly proved already to have been above 30. years before. And impossible it is, that any of these Authors which speak of this union, should take it for their first Union in Marriage; for all of them Matth, Westm. an. 302. 305. Marian. Scot Ann. 305. 306. acknowledge, that Constantius died soon after this reconciliation. The Monk of Westminster saith within 3. years, by Marianus within 2. years. By Martinus Polonus the same year. The like have others, by which account and Confession, Constantine should either be unborn, or not above 2. years old at the most when he was King of Britain, and Emperor also after his Father's death: When it is proved before by all Antiquity, and the best Historians which have written of this matter, Greek, Latin, Catholics and Protestants, that he was above 30. years of age at this time: and his Mother S. Helen, whom Matthew of Westminster seemeth at this reconciliation to call, virginem valde speciosam, an exceeding beautiful virgin, and Harding, both good and young, had been Constantius his wife 35. or 36. years before, and brought him diverse children, whereof Constantine the Great now so old, as I have remembered, was the youngest. shortly after this coming of Constantius, & this Atonement between him, and King Coel thus made, King Coel died, within five weeks, saith Harding: a month and eight days saith Galfridus, Hard. Chron. c. 6. Galfrid. Monum. Hist. Reg. Brit. l. 5. c. 6. Pont. Virun. Hist. l. 5. Harding Chron. c. 61. Emenso mense gravissima infirmit as occupavit Coel, ipsumque intra octo dies morte affecit. Virunnius saith within one month, Intra mensem emortiur Coelus. So likewise hath the Monk of Westminster: Coelus elapso mense vitam finivit. Harding writeth that Constantius was Emperor before he was King of Britain: But King Constance of Rome was high Cheiftain By the Senate first made the Emperor And after King of Britain and Governor. 4. And all Historians agree that he was Emperor next and immediately to Dioclesian & Maximinian, who as Baronius, Spondanus and others prove, gave over the Empire in the 304. year of Christ, Marianus saith in the 305. year, when by common account before Constantius was come into Britain, and continued hear, and not enjoying the Empire above 2. years, if he had then been first married to S. Helen, and Constantine had been their first, or only son or child, he could not have been above one year old at his Father's death to be both king of Britain and Emperor. When it is certain out of Eusebius and others before, that Constantine was above thirty years old, and had been general of an Army before his Father's death, which the same Author further confirmeth, when comparing Constantine the Great with Alexander the Great saying that Alexander lived but 32. years, and reigned little more than the third part of that time; Constantine was as old as Euseb. l. 1. de Vita. Constantini c. 3. 4. Alexander was at his death, when he began to reign, doubled Alexander's time of life, & reigned thrice as long, At noster hic Imperator, eo aetatis tempore regnum obtinuit, quo ille Macedo cessit è vita: illius autem vitae spatium, temporis propagatione duplicavit: regnique longitudinem triplo reddidit diuturniorem. Therefore Alexander living 32. years complete, complevit duos & triginta annos: Constantius finding the Christian Britan's free and quiet at the death of King Coel, so preserved them. Constantine must needs be so old at his Father's death, when he began to reign, and so his Father and mother Constantius and Helen married together a longer tyme. 5. But King Coel having freed the Christians of Britain from Persecution, and now dying, left them thus quiett, and secuer from those vexations to Constantius. Who during his life continued and maintained them in the same or rather in better condition, as I have sufficiently remembered before not only in giving them toleration and freedom from trouble and molestation, as Sozomen with others witness: Constantius Constantini pater permisit Christianis Sozomen. Hist. Ecclesiast. l. 1. c. 6 potestatem libere suam religionem excolendi, And was not against the law for Christians in Britain to profess their Religion in his time, Britannis non contra leges visum esse, Christianam religionem dum adhuc vitae suppeditabat Constantio profiteri: But he preferred the most constant Christians to the highest Euseb. l. 1. de Vit. Constantini c. 11. offices, and greatest trust: stipatores suos, & ipsius regni custodes constituit. He himself confessed the true God, abolished Idolatry, Repudiata penitus impiorum in varijs dijs colendis superstitione, Deum omnium moderatorem ultro agnovit. And so consecrated his whole family to God, that his Court was as a Church, wherein were both Clergy men and godly Christians truly serving God, Omnem suam familiam uni Regi Deo consecravit: adeo ut multitudo quae intra regiam ipsam coiverat, nihil ab Ecclesiae forma distare videretur: in qua iner antony's Dei Ministri, qui continuos cultus pro Imperatore etiam tum obierunt, cum piorum hominum genus & verè Deo inseruientium, alibi apud Gentilium multitudinem ne nominari quidem absque periculo poterat. This blessing and benefit he brought into Britain and to our Christians hear, and publicly maintained it even in those times, as this ancient Author is witness, when the name of Christians in other places was so odious that without danger it could not be spoken off. Which he further confirmeth in an other place, where speaking in the name of Christians he saith, that among the Emperors of that time, only Constanstius did neither in any sort persecute Christians, or participated with them which did, but kept all them which were under him without hurt and secure from all trouble, neither pulled down Churches, or did any other thing Euseb. Hist. Eccl. l. 8. c. 14. against them, Constantius solus ex nostri temporis Imperatoribus nec belli adversum nos praesumpti ullo modo particeps fuit, sed quos sub se habuit pios, indemnes, & ab omni calumnia securos seruavit, & neque domos Ecclesiarum demolitus, nec aliud Idem Eusebius apud Baron. & Spondan. Ann. 304. quippiam contra nos operatus. And else where he teacheth again, that the parts of the west Empire did generatly receive quietness from Persecution when Constantius reigned. which although Baronius and Spondanus do not so well allow upon Eusebius his words, in all places of the west, because as they alleidge, Constantius neither presently would, nor could be against the Edicts of the Emperors still living, when he himself remained in Britain in the end of the world, and Italy was then full of wars. But Eusebius writeth not this Sozomen. l. 1. c. 6. singularly, but Sozomen and others testify as much: that when the Churches of God were persecuted in all other parts of the world, only Constantius granted liberty of Conscience to the Christians under him, Cum Ecclesiae in alijs orbis partibus persecutionum fluctibus iactarentur solus Constantius Constantini pater permisit Christianis potestatem liberè suam religionem excolendi: And again generally of all Christian Churches in the part of his Empire, Ecclesiae quae erant in eâ Imperij parte quae Constantino parebat, in summa laetitia vitam egerunt. And were not only quiet under him, but thus lived in great joy, and did increase being honoured and rewarded by him: creveruntque in dies magis magisque tam benevoli, tamque pacis & concordiae studiosi beneficijs ornatae. 6. And relating his experiment to prove constant Christians before remembered, and how he admitted such for his nearest friends, and Counsellors, in amicorum atque adeo Consiliariorum numero habere decrevit. He gathereth from hence that the Gauls, Britan's and others under him were by him exempted from the penal Laws of the persecutors, he taking them away, and making them frustrate in his Dominions, Hinc capere coniecturam licet, neque Gallis, neque Britannis, neque alijs, qui circiter montes Pyrenaeos ad Oceanum Occidentalem usque incolunt contra leges visum esse Christianam Religionem, dum adhuc vita suppeditabat Constantio, profiteri. And the objections which Baronius maketh, do rather prove than improve the quietness of Christians in this Nation, when Constantius was hear. For first the unquietness of Italy rather helped, then hindered our peace, our Persecution proceeding from thence, now not able to persecute us, nor take revendge of Constantius for protecting us. And his being in Britain, he being so friendly always to Christians as Baronius often confesseth, must much more procure ease and freedom to our Christians, where there was no man of power to contradict or resist it, Constantius being both King and Emperor hear, and the kingdom of Britain a Christian kingdom: Therefore howsoever his reasons make doubt of some other places, whose state and condition was not like unto ours, of Britain Bed. l. 1. Hist. c. 8. Galf. Mon. Hist. Reg. Brit. l. 5. c. 5. 6. Manusc. Galli. antiq. c. 28. 29. Virun. l. 5. Hist. Harding Chron. cap. 57 58. 59 60. Henricus Hunting. Hist. l. 1. Socrates Eccles. Hist. l. 1. c. 1. Eus. l. 1. Vit. Constantini c. 9 Theodoret. Hist. Eccl. l. 1. c. 24. they do not move any question of the quiet thereof in cause of Religion, but establish and confirm it. And therefore our own best allowed and ancient Historians S. Bede, Galfridus, Henry of Huntingdon, an old French Manuscript, Virunnius, Harding, & others settle Constantius hear in Britain after all our Persecution ended, & nothing but all favour to Chrstians hear in his time, and not only a toleration granted, but public profession of Christianity generally allowed, & by Regal and Imperial warrant of Constantius used, & exercised, as shall immediately more plainly appear in the next Chapter. 7. And if we had rather hearken to foreign writers in or near that time, we have sufficient warrant, not only that he recalled himself from the worship of the Pagan gods, as diverse are witnesses: Constantius se à Deorum Gentilium veneratione avocaverat, But as Eusebius and others testify of him, he gave free power and licence to all under him to exercise Christian Religion without any molestation: illis qui ab ipso regebantur, liberam verae in Deum religionis sine Constantine the great first instructed in Christian Religion in Britain. molestia excolendae permisit potestatem. And this as he writeth, when the greatest Persecution was in other places. And had care to instruct his son Constantine the Great, which he left his Heir, in the same faith as we may easily conclude, from the words of Constantine himself registered by Theodoret: huius Dei adiutus , orsus ab ultimis Oceani finibus universum orbem terrarum Sozom. Eccles. Hist. l. 1. c. 5. Chronicon Monast. Abingdonien. apud Nich. Harpesfeld. Hist. Eccl. 10. saecul. p. 203. c. 9 firmae salutis spe erexi, that even from the ends of the Ocean (meaning Britain) he was assisted by God. And Sozomen saith, it is evidently known unto all men that great Constantine was first instructed in the Christian faith among the Britan's, Apud Britannos liquidò constat inter omnes Constantinum primum religione Christiana imbutum. And the Chronicle of Abington near Oxford testifieth he was brought up in that old Abbey, which we must needs asscribe to his parents Constantius and Helena. And we find not any other but Constantius, except we will apply it to King Coel, and then it was received and approved by him, who hear in Britain caused the persecutors to be put to death, and the Persecution thereupon ceased, as S. Gildas writeth: emarcescentibus Gild. l. de conq. Brit. c. 8. niece suorum Authorum nefarijs Decretis: For this must needs be applied to Persecutors in Britain, and not to the Tyrants Dioclesian, and Maximinian, the Persecution hear indeed long before their death, as is proved before, and neither of them nor any other Emperor, but Constantius having power or command hear at this time. And hereupon our Protestant Historians themselves thus testify of him, Constantius abolished the superstition of the Stowe & Howes Hist. tit. Romans in Constantius, & Constantine. Gentiles in his Dominians. So that afterward Britain felt no persecutions. Constantius renounced the Idolatry of the Gentiles. THE II. CHAPTER. OF THE FINDING THE HOLY CROSS by S. Helen in Constantius his time. His Christian life and death, and crowning his son Constantine Emperor hear in Britain. 1. I Have showed before out of S. Gildas and others, aswell that the Persecution, called Dioclesian's, did not continue ten years in this kingdom; in one place he termeth it, Persecutionem Dioclesiani Tyranni novennem: the nine year's Persecution of Dioclesian the Tyrant; and in the next Chapter not wholly ten years long, bilustro turbinis necdum expleto: As also that it wholly ended Gildas l. de excid. & conquest. Brit. c. 7. 8. in the time of King Coel, those Persecutors then having no power or Authority hear, and so together with their other overruling and commanding Decrees, the bloody Edicts of persecuting Christians hear were utterly extinct, and made invalidate; and as is evident before never being renewed, but altogether omitted by Constantius, this great friend of Christians: such of this Nation were fully and undoubtedly thereby restored to their ancient liberties, Privileges, and Immunities in matters of Religion, if Constantius and Helen our Emperor and Empress, King and Queen had then given no further and express approbation unto them: Which we may not reasonably call into question, when we remember their absolute and independing regal right and possession without contradiction, they had in this kingdom, the natural love and affection they bore unto it, and that to them, with their Religious care and desire they had to defend and advance Christian Religion, even in times, and places when, and where they were not so enabled, nor drawn thereto with so many and strong bands of duty, and affection. We have heard before, that other Churches under his Empire were endowed by his benefits and munificence, thereby they lived in great joy, and increased; the choicest Christians were his dearest Friends and made his Councillors; His whole Court was like a Church. And except we should with very much boldness deny the testimony of S. Eusebius then Pope, affirming that the holy Cross was found in the time of his Papacy, and he instituted the Euseb. Epist. 3. ad Episcopus Tuscul. & Campaniae Tom. 1. Concil. Gratian. can. Crucis dist. 3. de cons. Martin. Polon. supputat. col. 67. in Euseb. Papa. Marian. Scot l. 2. aetat. 6. in Constantio. Florent. Wigor. Chron. in Galer. Regino Chron. an. 243. Feast of the Invention thereof, Gratian and Martinus saying the like, S. Damasus or Learned Anastasius, S. Marianus, Florentius Wigorn: Regino, and diverse others which plainly write, that the holy Cross was found in their days: sub huius tempore inventa est crux Domini sub Constantio patre Constantini Magni, ut in gestis Romanorum Pontificalibus habetur, ita sub huius tempore inventa est crux Domini 5. Nonis Maij, we must not neglect this opinion. 2. And this is not to deny, or question that public, and famous (in Histories) Solemnity about the holy Cross, in the days of Constantine the great, better allowing such Christian Assemblies & Festivities in so honourable manner, than the times yet permitted, but to reconcile so many worthy Authors, give Constantius and S. Helen their due in their professing their love of Christian Religion, before Constantine either reigned, or was borne; and some of these Authors, which I have Cited, as namely Marianus Scotus, setteth down both these Acts of devotious as before, and the other in the days of S. Helen found the holy Cross in the time of Constantius, before the reign of Constantine her son. Constantine, after the death of Constantius, citing diverse Authors for these distinct and diverse Actions of Religion. And it is but a weak objection, derogatory to the honour of S. Helen, and this Nation which a late writer maketh when he saith; teste Eusebio libro 3. cap. 46. constat Helenam post Constantinum Christianam Religionem amplexatam esse. Si igitur hoc tempore Eusebij Papae Marian. Scot aetat. 6. an. 325. col. 300. Constantinus necdum Christianus fuerit, quomodo Helena Deorum adhuc cultrix inveniendae crucis Christi adeo studiosa fuisse potuit? as Eusebius witnesseth in the 46. Chapter of his third book (he meaneth of the life of Constantine) it is evident, Objection. that Helen embraced Christian Religion after Constantine. Therefore if in the time of Sever. Binius Annot. in Epist. 3 Eusebij Papae Tom. 1. Concil. Pope Eusebius, Constantine was not a Christian, how could Helena a worshipper of the Pagan Gods be so careful to find the cross of Christ. But Eusebius although a sufficient and greater praiser of Constantine, more than of his Mother (in all Answer. Histories a wonderful holy Saint) speaketh there of devotion, pietate, & not first instruction in Religion, which as I have showed before, he received from her, and his Father Constantius in or before Pope Eusebius time, and S. Helen was even from her youth (as I have proved from Antiquities) instructed in Christian Religion. And if these so many and learned Antiquaries should be deceived in this particular Religious Act of Constantius or Helena, or them both: Yet they yield us so many Authorities and so able to be of opinion, that Constantius a friend and restorer of Christian Religion in Britain and other places also. Constantius, and S. Helen both were able to give, and actually gave their greatest regal both allowance and help for the public exercise & advancement of Christian Religion to Britain, where no impediment or hindederance can be pretended they being absolute commanders hear. 3. And diverse even of this Nation have before delivered, that this our now King and Emperor did particularly place S. Taurinus Archbishop in York, wherein although they be mistaken (if they understand S. Taurinus Bishop of Eureux consecrated by S. Clement Pope, neither the time nor place allowing) yet we cannot safely say, but he might, or did place some other of that name there, and if both this should fail, yet so many more Authorities concur, that Constantius gave consent and assistance to the public restitution of Religion hear in his time. For this, we have the warrant of our most ancient and approved Antiquaries S. Gildas, and S. Bede, and after them Matthew of Westminster with others. S. Gildas writeth, that before the Persecution had been hear ten years, the wicked Decrees against Christians were annulled and frustrate, and all the servants of Christ, as after a long winter night with joyful eyes receive the clear light of the heavenly air, they renew their Churches which were thrown down to the ground, they found, build and perfect others in honour of their holy Martyrs, and as it were set forth every where their victorious ensigns, celebrate festival days, offer sacrifice with a pure heart and mouth, all of them rejoice as children cherished in the lap of their mother the Church: bilustro supradicti turbinis necdum ad integrum expleto, emarcescentibusque nece suorum Authorum nefarijs decretis laetis luminibus omnes Christi Tyrones quasi post hyemalem ac prolixam noctem, temperiem, lucemque serenam aurae coelestis excipiunt, renovant Ecclesias ad solum usque destructas, Basilicas Sanctorum Martyrum fundant, construunt, perficiunt ac velut victricia signa passim propalunt, dies festos celebrant, sacra mundo cord, oreque conficiunt, omnes exultant filij gremio ac si matris Ecclesiae confoti. S. Bede saith, that so soon as the tempest of Persecution ceased, the Christians which had hidden themselves in woods, Deserts and secret Dens presently came forth and shown themselves in public, doing those public works of Christian Religion, which S. Gildas before remembered, Vbi turbo Bed. Hist. Eccl. lib. 1. c. 8. persecutionis quievit, progressi in publicum fideles Christi, qui se tempore discriminis siluis ac desertis, abditisue speluncis occultaverant, renovant Ecclesias ad solum usque destructas, Basilicas Martyrum fundant, And the rest as S. Gildas before, and writeth plainly, that this was done in the time of Constantius, and that he died hear, while these things were thus in Acting, His Temporibus Constantius, qui vivente Dioclesiano Galliam Hispaniamque regebat, vir summae mansuetudinis & civilitatis in Britannia mortem obijt. The Monk of Westminster hath Matth. Westm. An. 313. the same words with S. Bede of this public profession of Christian Religion hear, presently upon the ending of the Persecution, during ten years, elapsis decem annis. And addeth that then the Church of S. Alban was builded to his honour within ten years of his Martyrdom, decem annis post passionem eius elapsis, and yet temporum Christianorum serenitate in the quiet of Christian times hear, which by that is said before, must needs be in the days of Constantius. 4. Likewise we find in the Antiquities of the old Church of Winchester, Manuscr. Antiq. Eccl. Winton. Marian. Scot an. 306. Martin. Pol. An. 307. Manuscr. Ant. Gall. ann. 306. Matth. West. ann. 305. 307. Baron. & Spondan. an. 306 Gordan. an. 306. jacob. Grynaeus annot. in c. 15. l. 1. Euseb. de Vit. Constantini Anno. 308. Henric. Hunt. l. 1. Hist. in Diocletian. & Constantio. Regino Chron. l. 1. in Constant. an. 253. Stowe & Howes sup. Hist. in Constantius. that being destroyed with the rest in this late Persecution, it was perfectly re-edified in the year of Christ 309. and so either was in building, or warranted to be builded in the days of Constantius, then or so lately before by all accounts living and reigning hear, that it could not be done without his warrant, or allowance. The like we say of the Churches of S. julius, and S. Aaron, and other Martyrs of that time, and all both Cathedral Churches, and others destroyed hear by Maximian that most cruel horrible faced man, as Henry of Huntingdon calleth him: Maximinianus vir crudelissimus & vultu horrendus, after whose leaving the Empire, Christians were quiet hear, as he saith, and restored to their former liberties. And as Regino writeth, not only in Britain, but generally where he ruled, both Bishops were restored to their private Sees, and many other things granted for the profit of Christian Religion: Constantij Temporibus pace Ecclesijs reddita, Episcopi privatis sedibus restituuntur, & alia plura Christianae Religioni profutura. And particularly saith, that the Monastery of Trevers was begun in his time. Then much more in Britain, where he was both absolute Emperor and King to command, and no man daring to resist him. To this our Protestant Antiquaries have given sufficient allowance, when they granted unto us, that Constantius abolished the superstition of the Gentiles in his Dominions, especially in Britain, where he now lived King and Emperor, and so in abolishing the Pagans' Rites, and observances for dislike of them, and love to Christian Religion, must needs for his short time be an extraordinary Advancer thereof. But when he had thus The death of Constantius in Britain: & his great love then of Christians and that Religion. happily begun this holy work in repairing the ruins of the Church of Christ in this kingdom, and before he could bring it to due, and his desired perfection, he fell sick at the City of York, where soon after he deceased. Yet in this short time of his sickness, his greatest care was to leave and commit this his charge both concerning his Empire, and this kingdom to his eldest son Constantine now living, son of S. Helen, who as he hoped for many reasons, would be most ready and willing to maintain and defend true Religion, and with justice govern his subjects. 5. And to this happy choice, as both Zonoras' and Pomponius Laetus do Zonara's Annal. Tom. 2. in Constantino. Pomp. Laet. Rom. Hist. comp. in Constantino Max. Euseb. l. 1. de Vit. Constantini c. 18. jac. Grynaeus annot. in eum locum. plainly testify before, and Eusebius and others sufficiently insinuate, he was admonished and iustructed by God's direction, and an Ange, Ilas is before related. Which is confirmed by the effect and event itself, not only of the general establishing of Christian Religion in the world by Constantine in the time of his Empire, but his extraordinary and Miraculous preservation before he came unto it, and at this very time of his Father's sickness strangely escaping the Tyrant's hands in Italy, and coming safely to his sick Father Constantius at York in our Britain, by the great providence of God, as Eusebius noteth, who had often preserved him, to bring him hither so long and dangerous a journey at that very time, to succeed his Father, Deus omnia eius causa faciebat, provide prospiciens, ut in tempore praesto esset ad Patri succedendum. Euseb. Vit. Const. l. 1. c. 14. And this Author immediately addeth: for presently when Constantine had escaped the stratagems of the deceits, he came with all speed to his Father and Cap. 15. supr. after a long space of time which he had been absent from him, presented him to his sight at that moment Constantius was ready to dye: but when contrary to all hope he saw his son, lepinge out of his bed, he embraced him, saying, that he had now cast that out of his mind, which only troubled him at the point of death, which was the absence of his son: And therefore did earnestly pray and give thanks for it to God: affirming that now he rather desired to dye then live, and setting himself in the midst of his children, and in his place lying upon his kingly bed, giving over the Inheritance of his kingdom to his eldest son departed this life. Thus hath Eusebius then living, in that time. Our Protestant Historians citing other ancient writers Hollins. Hist. of Engl. l. 4. c. 28. 27. cit. Eutr. Sext. Aurel. Vict. Niceph. Tripart. Hist. not differing from Eusebius, thus translate and epitomate this History from them, Whilst Constantine remained at Rome, in manner as he had been a pledge with Galerius in his Father's time, fled from thence, and with all post haste returned to his Father into Britain, killing or hewghing by the way, all such horses as were appointed to stand at Inns, ready for such as should ride in post, least being pursued, he should have been overtaken, and brought back again, by such is might be sent to pursue him. Constantius whilst he lay on his deathbed, somewhat before he departed this life, hearing that his son Constantine was come, and escaped from the Emperor's Dioclesian and Maximian, with whom he remained as a Pledge, he received him with all joy, and raising himself up in his bed, in presence of his other sons and Counsellors, with a great number of other people, and strangers that were come to visit him, he set the Crown upon his son's head, and adorned him with other Imperial Robes and garments, executing as it were himself the Constantius crowneth Constantine his son Emperor, and prophesieth how he should advance Christian Religion. office of an Herald, and withal spoke these words unto his said son, and to his Counsellors there about him: Now is my death to me more welcome, and my departure hence more pleasant: I have hear a large Epitaph and Monument of burial, to wit mine own son, and one whom in earth I leave to be Emperor in my place, which by God's good help shall wipe away the tears of the Christians, and revenge the cruelty exercised by Tyrants. This I reckon to chance unto me in steed of most felicity. Thus careful was this holy Emperor even at his death, to advance the honour of Christ. Thus he did prophesying how his son after him should advance Christian Religion, now by his Father declared Emperor, but as Eusebius writeth, long before designed to that dignity by God, King of all, Euseb. Hist. Eccles. l. 5. c. 14. Augustus multo antea ab ipso Deo Rege omnium declaratus fuit. 6. This renowned Emperor Constantius died by diverse in the 306. year of Christ, by others in the 307. & by some in the year 308. as is mentioned before, & by all at such time, that as I have proved already, it must needs be he which among the Roman Emperors first gave order and warrant for the restoring & reestablishing Christian Religion hear in Britain after the desolation thereof by Dioclesian & Maximian, & died happily & most blessedly: faelicem actor Euseb. supr. l. 8. c. 14. beatum vitae finem consecutus. And was so renowned, that even by the Pagans he was accounted a God: ac primus apud eos in numerum deorum relatus. And had all Constantius buried as a Christian in York with great and Imperial honour. honour after his death given unto him which belonged to an Emperor, Cuncto post mortem Imperatori debito potitus est honore. He was most honourably and Christian like buried, in the City of York, Constantine his son the new Emperor present at his funeral, going before his corpse with an infinite number of people and Soldiers, attending with all honour and pomp, some Euseb. l. 1. de Vita Constantini c. 16. going before, others following with most sweet harmony of singing, Constantinus paterna purpura indutus magna paternorum amicorum turba eum comitante, funeri praeivit, patremque produxit: quinetiam populi infinita multitudine, militumque constipanti agmine partim antecedentium, partim subsequentium, genitorem sanctissimum cum omni splendore & maxima pompa extulit: faustis acclamationibus, suavi hymnorum concentu, omnes beatissimum illum celebrant. This was the Euseb. supr. end which God shown of this Emperor's godly and Religious manners and life evidently to all people then living, as Eusebius witnesseth then also living: hunc morum vitaeque pie & religiose ad virtutem institutae exitum esse, in Imperatore Constantio, universo generi mortalium qui nostra memoria vixerunt, Deus evidenter monstravit. And calleth him, as before, Sanctissimum: most holy: which he a learned Christian Bishop could not give to any but an holy professed Christian, in his knowledge or judgement: and therefore atrributeth so much to Constantius in this kind, that he calleth Constantine the Greàte himself, (whom he so extolleth for his Christian Religion, & advancement thereof) Eusebius Hist. Eccl. l. 8. c. 14. a follower of his Father's piety in such affairs: paternae pietatis Imitator. THE III. CHAPTER. OF THE CORONATION AND CHRISTIAN beginning of Constantine the great Emperor, and the general restoring and profession of Christian Religion in all places of Britain then. 1. CONSTANTIUS having thus honourably ended his days, & declared Euseb. lib. 1. de Vit. Constantini c. 15. Marian. Sco. in Constant. Martin. Pol. in eod. Constantine his eldest son successor in his Empire, his whole Army doth presently with mutual consent & joy proclaim him King & Emperor. Extemplò secundo & prospero applausu nowm Regem Imperatorem & Augustum ipsa prima voce contentius praedicant. Constantine proclaimed Emperor in Britain. And all Nations subject to his Father's Empire were filled with incredible joy and unspeakable gladness, that they had without intermission so worthy and renowned an Emperor, Omnes gentes quaeipsius obsequebantur Imperio, incredili Euseb. lib. 1. Vit. Const. c. 16. laetitia efferuntur, & gaudio pene inexplicabili propterea complentur, quod illustri & praeclaro Imperatore ne brevissimo quidem temporis momento caruissent. Of the coming of this most noble Britan to the Empire, escaping and preserved from so many dangers, and difficulties before, so generally and joyfully chosen and accepted, and proving afterward so happy a Ruler, Eusebius saith Chosen and designed thereto by God himself. that he was chosen by God himself, and that no mortal man could glory of this only Emperor his advancement, Constantinum Principem & Imperatorem, Deus omnium Author, & totius mundi Gubernator, suo solum arbitrio delegit: Euseb. supr. c. 18. eo consilio ut cum alij omnes Imperatores, hominum suffragijs, ad eum dignitatis gradum ●scendere consueverint, de hoc Imperatore solo ad honorem efferendo, nemo mortalis omnino gloriaretur. For although he was generally & orderly chosen and accepted by men, yet as the same Author writeth, he was Miracoulously preserved by God, and by his extraordinary protection brought safely from all danger to his Father hear in Britain, old and ready to die, to be invested in the Empire after him, Constantius cum ad summam prope senectutem provectus, Euseb. l. 1. Vit. Const. c. 12. communi naturae quod debebat, esset persoluturus, & iam migraturus è vita, Deus tunc rursus facinus quoddam admirabile eius causa edidit: qui ei mortem oppetituro sua providentia curavit, ut filius eius natu Maximus Constantinus ad capessendum Imperium praesto esset. And so soon as he was Emperor, as the same Author then living, and well ●●owen unto, and knowing Constantine testifieth, and so declared by the Armies, as the custom was, being chosen of God long Euseb. Eccles. Hist. l. 8. c. 14. before to that end, insisted in his Father's steps in favouring and advancing Christian Religion, Huius (Constantij) filius Constantinus mox atque Imperator Britain now quiet for Religion. And all holy places ●●stored. perfectissimus ac Augustus ab exercitibus; & multo antea ab ipso Deo Rege omnium declaratus fuit, paternae erga nostram Religionem pietatis imitator esse caepit. So that in this part of the world, as Britain and France, where Constantine succeeded his Father, and now reigned, there was no Persecution used against Christians, but all favour and Indulgence towards them. And that assertion Euseb. in Chronic. Floren. Wigorn. in Chron. Mar. Scot aetat. 6. l. 2. in Constant. of diverse Historians both of this and other Nations, which affirmeth that the Persecution begun by Dioclesian and Maximinian, did continue after their forsaking the Empire, and until the seventh year of the Reign of Constantine, usque ad annum septimum Constantini, is to be understood of those parts, which until about that time were not under the Rule of Constantine, but to Galerius, Severus and Maxentius Persecutors, and so Florentius, Marianus and others expound it. And it can have no other construction to be true: for evident it is in Histories that not only from the beginning of the Reign of Constantine, but in his Father's time, all Christians under their government were free from Persecution: And so soon as Constantine had conquered Maxentius and was sole and absolute Emperor, all Christians in the world under him were delivered from Persecution, and set at liberty even publicly to profess their Religion. And from his first entrance into the Empire and to be King of Britain, the Christians hear in this Nation did not only enjoy freedom and Immunity from all penalties, and Persecution against Christian Churches and Monasteries that were ruinated, restored, and new builded. Religion, but, as in the time of his Father, made, and freely had public exercise and Profession thereof, as our old Churches re-edified, new builded and erected, Bishops, Priests, and all Clergy and Religious men restored to their former quiet, Revenues, honours and dignities. 2. Of this we have diverse testimonies and examples in particular yet left unto us, as out of the old Annals of Winchester, where we find of that old Church builded in the time of King Lucius, and destroyed in the late Persecution, the Church of Winchester builded in the time of King Lucius and hallowed and dedicated Annal. Eccles. Winton. Godwin Catalogue. of Bishop Wincester in initio. October 29. 189. By Faganus and Damianus Bishops, amongst the rest at this time of Dioclesian, went to wrack, the buildings thereof being ruinated, and made even with the ground, and the Monks and all the officers belonging unto it, either slain, or enforced to fly for the present time, in the year 309. the Church a foresaid was again re-edified, and that with such wonderful forwardness and Zeal, as within one year and thirty days, both it and all the Edifices belonging unto it, as chambers, and other buildings for the Monks and officers, were quite finished in very seemly and convenient manner. The 15. day of March following, it was again hallowed and dedicated unto the honour and memory of Amphibalus, that had suffered death for Christ in the late Persecution, by Constans Bishop of Winchester, at te request of Deodatus Abbot of this new erected Monastery. It is evident by this Relation, and that is said before, that this holy work so public and with freedom and zeal was quite finished in the time of Constantine his being hear before he went hence against Maxentius. And yet we see both Bishop, Abbot, Priests and Religious men publicly and honourably restored to their former condition. The Church with unspeakable devotion builded, and dedicated to that holy Saint and Martyr, which in the late Persecution was most hated by the enemies of Christ. So I say of the Church of S. Alban, Ecclesia, a Church, as S. Bede writeth, mirandi operis, atque eius martyrio condigna extructa est, a Church Bed. Eccl. Hist. l. 1. c. 7. Mat. West. An. 313. of wonderful workmanship and worthy of his martyrdom, was builded so soon as the Christians were hear at quiet, Redeunte temporum Christianorum serenitate. Matthew of Westminster hath the same words, and explaineth this time of the quiet of Christians hear, when this Church was so sumptuously builded, to have been ten years after his Martyrdom, decem scilicet annis post passionem eius elapsis: the perfect finishing whereof he setteth down to have been in the same year, in which Constantine went from hence towards Rome against Maxentius. Which was by him in the 6. year of Constantine, and before the general ceasing of Persecution in other places. Constantine not being absolute and sole Emperor until his victory against Maxentius, nor the general quiet then presently ensuing. Both S. Bede and the Monk of Westminster writ, that in their several times, often curing of infirmities and Bed. & Matth. supr. other miracles were wrought there: in quo videlicet loco usque ad hanc diem curatio infirmorum, & frequentium operatio virtutum celebrari non desunt. The old Churches of S. julius, and S. Aaron martyred in the late Persecution, in the City of Caerlegion, derive their ancient Foundation from this time. So do many others founded in honour of several Martyrs, then cruelly put to death, for the name of Christ. So I affirm of all the Cathedral Churches archiepiscopal and Episcopal which I have before remembered, with their Particular Sees and Cities founded in the time of King Lucius, and destroyed in the Persecution of the Tyrants Dioclesian and Maximinian, as also those that were not Episcopal, but subordinate and inferior overthrown with that tempest of Persecution: for S. Gildas, S. Bed and others testify without exception, that all they which were then pulled down even to the ground, were now re-edified: renovant Ecclesias ad solum usque destructas. Matthew of Westminster Gild. l. de excid. & conquest. Brit. ca 8. Bed. Eccles. Hist. l. 1. c. 8. Mat. Westm. an. 313. plainly writeth that besides the new Churches builded in honour of their late Martyrs of which S. Gildas and S. Bede also make this memory, Basilicas Sanctorum Martyrum fundant, construunt, perficiunt: The Christians hear at this time renewed & builded again all the Churches dedicated to former Saints, which had been so destroyed and thrown down to the ground: Sanctorum Ecclesias ad solum usque destructas renovant. 3. And when we are warranted both by Protestant and Catholic Antiquaries Matth. Parker. Antiq. Brit. pa. 8. Io. Goscel. Eccl. Hist. Manuscrip. de Archiep. Can. tuar. prope Init. Manuscr. Gallie. Antiq. cap. 28. also, that from the beginning of Christianity hear, we had many Abbots, Monks, and Monasteryes in every Age, tot tantaque Abbatum, Monachorum, Cenobiorum vetusta nomina quae quovis seculo extiterunt: And that these Monasteryes were all destroyed in Dioclesian his Pesecution: we must needs assign their restauration to this time, as I have first exemplified before in the old Monastery of Winchester now re-edified with so great speed and devotion, the Abbot thereof being called Deodatus. To this I join the Monastery of Abingdon, already spoken of, where this our great King and Emperor Constantine, as the old Annals thereof do plead, had his education, when he was young, wherein there where (as it testifieth further) above 500 Chron. Monast. Abingdon. apud Nich. Harpesf. Eccl. Hist. saecul. 10. c. 9 Monks living by the labour of their hands in th● woods and Deserts adjoining, upon son days & festival days coming to the Monastery, besides 60. which did continually abide in the same, serving God there, Quod Monachi supra quingentos illi fuerant adscripti, qui per syluas & loca deserta quae in vicinia fuere, manuum labore victitabant, ad Coenobium singulis Sabbatis & Dominicis convenientes, praeter sexaginta qui assiduè in ipso Coenobio versabantur, & quoth Constantinus ille Magnus Abingdoniae educatus fuerit. Therefore we cannot doubt, if we will accept this ancient Record for witness, but of all other Monasteries, this great Emperor had an especial care of restoring and endowing this his nursing place of education. 4. To this time we may assign the reedificing of the noble Monastery, first builded by the Founder Ambrius or Ambry, after called Amsbury in Wiltshire, where at the coming of the Saxons hither there were 300. Religious men, Coenobium trecentorum fratrum in monte Ambrij qui, ut fertur, fundator Galfr. Monum. Hist. Brit. l. 8. c. 9 eius olim extiterat. Whose foundation being olim, long before the time of the Saxons, argueth it was builded before the time of Dioclesian and Maximinian, by them destroyed, and now restored. So we may conclude of the Religious houses both of men and women in Kent and other places renowned hear at the Saxons first entrance, even by our Protestant Historians thus delivering from Antiquity: Hengist slew the good Archbishop Vocine, and many Stowe & Howes Hist. Titul. Britan's and Saxons. in Vortiger. Gul. Malmesb. l. de Antiquit. coenob. Glaston. Manuscr. Antiq. Glaston. Eccles. other Priests and Religious pursons. All the Churches in Kent were polluted with blood the Nuns with other Religious parsons were by force put from their houses and goods. Thus we must conceive of all other Religious houses, wh●●her of men or women being very many in number, by that which is said before, all of them being now repaired and happily again employed to their first Institution and holy use. Whether the old Religious house at Glastenbury is to be accounted in the number of those that were destroyed by Maximinian, and now builded again by Constantius and Constantine, I dare not make so ready a resolution: likely it is the poverty of the house builded of writhe wands, the penitential and eremitical life those Religious there led, their place of abode being separate in private Cells, and in private Cells, and in a wilderness, in which kind of places other Christians as before hid themselves in that Persecution, might both preserve them in that raging storm, and their manner of life considered now not require reparation. Which both William of Malmesbury in his written History of the Antiquity of that holy place, and the old Manuscript Antiquities of Glastenbury seem to consent unto, when they absolutely deliver, that from the time of King Lucius until the coming of S. Patrick thither, not speaking of the least intermission or discontinuance, there continually remained a Succession of 12. Eremits in that Island, Multi alij succedentes, semper tamen in numero duodenario per multa annorum curricula usque ad adventum sancti Patricij Hibernensium Apostoli in memorata Insula permanserunt. THE iv CHAPTER. OF CONSTANTINE HIS PROFESSION of Christ, his miraculous victories against his Pagan Enemies, restoring and establishing Christian Religion, and exalting the Professors thereof in all his Empire. 1. WHEN Constantine had reigned but a short time Constantine in Britain prepareth Wars against the Infidel persecutor. in Britain, and France, and such Western parts, as his Father before him possessed, Maxen●ius being proclaimed Emperor in Italy, Rome, and other places, and falling to Tyranny and usurpation, putting many Euseb. l. 1. de Vit. Const. ca 20. 21. Socrat. Hist. Eccles. l. 1. c. 1. Otto Frigen. Chron. l. 4. c. 1. Galfr. Monum. Hist. Brit. l. 5. c. 7. Pont. Vir. l. 5. Hist. Matth. Westm. an. 312. Henr. Hunting. l. 1 Hist. holinsh. Hist. l. 4. c. 28. Stowe & Howes Hist. in Constant. Harding Chron. c. 62. f. 49. Innocents' to death, and exiling many both Christians and others, diverse even of the Nobility fled into Britain unto Constantine for succour, and relief, complaining of the cruelty and usurpation of Maxentius, humbly inciting and entreating Constantine, as undoubted true Heir to the Empire, even of that part which Maxentius had intruded himself unto, to take arms against him, and solely to enjoy the Empire. And he was not only thus solicited by the Christians and other persecuted resorting hither, but by the Romans, which still continued at Rome enduring the Tyranny of Maxentius, as some writ in this manner: The Senators of Rome by letters well endit● Prayed him to come to Rome as Emperor For to destroy Maxence and disinherit Of Christian folk the cruel Tormentor Of Christian faith the cursed confoundoure For of his birth they said it set t'him so Maxence to stroy that was his Father's foe. Zonoras', Cedrenus, and other foreign Historians writ the like in this matter. 2. Heareupon Constantine to revendge the Injuries done to holy Christians, and unspeakable wrongs to diverse others, even the most Noble of the Romans, & the enormeous sins of this Tyrant, for number not to be recompted, Euseb. l. 1. de Vita Constant. c. 27. 28. 29. 30. Socrat. Hist. l. 1. c. 1. Otto Frigen. Chron. c. 1. Matth. Westm. an. 312. Eutropius in Constantino. Euseb. in Chron. Baron. & Spond. Annal. An. 312. and for their horrible and loathsome grevioussnes, to be suppressed with silence, assembled a great Army both of Christian Britan's, and of other Nations subject unto him (by Eutropius) & others with him in the fift, but by the more common opinion, the sixth year of his Empire; Having entered into these affairs, the better to procure the help & assistance of heaven, as Eusebius with other strangers confess, before he had his Miraculous visions, presently to be remembered, he resolved to have that true God whom his Father had devoutly adored, to be only worshipped and reverenced. Wherefore by his prayers, he entreated his help, him he prayed, him he beseeched, to declare himself unto him, and assist him in this enterprise: Deum quem Pater sancte adoravisset, solum obseruamdum colendumque statuit. Quocirca huius opem precibus imploravit, hunc oravit, Constantine a worshipper of Christ before his miraculous vision. hunc obtestatus est, ut tum quinam esset, ipsi vellet significare: tum rebus quas apud animum proposuisset, dexteram velut adiutricem porrigere. Otto Frigensis and others also strangers say, that Constantine at this time was a Religious Emperor Euseb. l. 1. Vitae Constant. c. 21. 22. Otto Frigen. Chron. l. 4. c. 1. Euseb. Hist. Eccl. l. 9 c. 9 and favourer of Christian Religion, when he prepared himself for this war, as I have showed before both by our own and other Histories: Constantinus Imperator Religiosus, fautorque Christianae fidei bellum parat. Eusebius hath so witnessed, and plainly saith, he only received, worshipped and prayed unto the God of his Father, the God of heaven, and jesus Christ the Saviour of all men: Deo caelorum, illiusque verbo, ipso omnium Seruatore jesu The miraculous apparition of the triumphant sign of the Cross to Constantine. Christo, auxilij gratia invocato. Which none but a Christian would or could do. And Eusebius receiving what he wrote from Constantine, and swearing that it was true, thus proceedeth in this History: Imperatori igitur ista precanti, obnixeque flagetanti visio quaedam divina & inprimis admirabilis apparuit: etc. Therefore whilst the Emperor prayed & earnestly beeched these things, a divine & Euseb. supr. c. 22. exceeding admirable vision appeared unto him: which if any other had reported he would not have been so easily credited, but seeing the Emperor himself and Conqueror did long time after (when he did vouchsafe me acquaintance, and familiar speech with him) both tell me, and by Oath confirm what he said, this very History which we now commit to writing, no man can be doubtful, but the narration is certainly to he believed, especially when we see the effect to have given testimony thereto. When the sun had ascended to the midst of the heaven, and the day a little inclining to the afternoon, he said, he did see a sign of the Cross, made of the brightness of light manifestly appearing to his eyes in the heaven, over the sun, with an evident Inscription which contained these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ In this thou shalt over come, a great admiration fell upon him, and his whole Army, all of them beholding this wonder. Constantine earnestly meditating upon this vision, in the night following Christ appeared unto him in his sleep with the sign of the Cross, which he had Cap. 23. seen in the heaven, and commanded him to make an other sign of the Cross like Cap. 24. Sozo. Hist. l. 1. c. 3. convocatis Christi Sacerdotibus. unto it, & to use it as a safeguard in his wars with his enemies. He so soon as he arose imparted the vision unto his Friends, and sent for Artisans, skilful Engravers in gold and precious stones, and describing the shape of the sign, which he had seen, unto them, commandeth them to make the like of gold and precious stones which Image I myself have seen, for the Emperor himself was pleased to show it unto me. Thus fare Eusebius in the next Chapter lardgely setting down the proportion, Euseb. supr. c. 25. manner and glory of this Ensign so honourably preserved in that time. 3. To this Relation if it needed more testimony, Socrates, Zosomen, Otto Socrat. Hist. Eccles. l. 1. c. 1. Sosomen. l. 1. c. 3. Otto Frigen. Chron. l. 4. c. 1. Stowe & Howes Hist. Tit. Romans in Constantine. and other old foreign Writers are witnesses. And if any man desireth Protestants consent herein, those of our own Nation do thus relate this matter: About noon the day somewhat declining, Constantine saw in the sky a lightsome Pillar, in form of a Cross, wherein these words were engraven: In this overcome, the which vision so amazed the Emperor▪ that he mistrusting his own sight, demanded of them that were present, whether they perceived the vision: which when all with one assent had affirmed, the wavering mind of the Emperor was settled, with this divine and wonderful sight. The night following in his sleep, he seethe Christ, which saith thus unto him: Frame unto thyself the form of a Cross after the example of the sign which appeared unto thee, and hear the same against thy Enemies, as a fit Banner or token of victory: he being fully persuaded with this Oracle, commandeth the victorious sign of the Cross, which as yet is reserved in the Palace of the Emperor, to be made, and therewith proceedeth forward with great courage. Eusebius Euseb. l. 1. de Vit. Constant. c. 26. and others say that presently upon this vision Constantyne concluded with his Christian Priests to have only their God which appeared to him, and no other to be worshipped, Constantinus admiranda illa visione obstupefactus, nullum alium Deum, quam qui ipsi apparuisset colendum esse statuens, Dei Sacerdotibus sibi tanquam assessoribus ascitis, statuit Deum qui sibi apparuisset omni genere cultus & obseruantiae venerari. 4. And thus preparing himself with all his Army to suppress the Tyrant, Cap. 31. having God the Governor of all things for his Patron before his eyes, and Constantine his Miraculous Victory by the sign of the Cross against his Pagan enemies. calling upon Christ our Saviour and helper, placing the Image of the Cross, as a sign of Victory before his armed soldiers, and guard, marched forward with his wbole Army: Constantinus omni apparatu militari se ad delendam tyrannidem armavit. Atque Deo omnium moderatore sibi patrono ante oculos proposito, & Christo Seruatore adiutoreque invocato, & salutari signo tanquam Victoriae Trophaeo ante armatos suos & satellites collocato, cum toto exercitu procedit. And Zosim. l. 2. thus trusting in the help of God, his Army not being more than half the number of Maxentius, this consisting of 170. thousand foot and 18. thousand Panegyric. 2. Constan. Baron. & Spondan. Annal. an. 312. Euseb. l. 1. Vit. Const. c. 31. 32. Hist. Eccl. l. 9 c. 9 Zosimus. Baron. Spondan. An. 312 horse, and that of Constantine of 90. thousand foot and 8. thousand horse, and yet (as an old Panegirick hath) Constantine not fight with more than the fourth part of his Army against 100000. of Maxentius men, he set upon the Armies of Maxentius, three of them, and presently overthrew them, and so passing through Italy hard by Rome where Maxentius was, he so prosecuted him, that in his flight he was with his greatest forces drowned in the Ryver of Tiber there, Miraculously (as Eusebius and others testify,) like to Pharaoh and his Egyptians in the read Sea swallowed up with the waters, by Constantine restoreth and advanceth Christian Religion in all places destroying Idolatry. his own engine of a new devised Bridge, which he had made of Botes to entrape Constantine withal, strangely fayeling to his own miserable destruction. 5. So soon as Constantine had thus obtained Victory (as Eusebius, Socrates, and others are able witnesses) he gave thankes to God, who had so extraordinarily Euseb. l. 1. de Vit. Constant. c. 35. Euseb. Hist. Eccl. l. 9 c. 9 Socrates Hist. l. 1. c. 1. 2. preserved, and assisted him, he delivered the Christians from persecution, those which were banished he recalled home, the goods of those which were confiscate he restored, those which were put in Prison he delivered, the Churches which were destroyed he caused to be re-edified, all which he effected with great care & speed. His care was wholly fixed in things belonging to the glory of Christ, he began to execute all the duties of a Christian man: to build Churches, and to adorn them with magnificent and renowned Monuments: to shut up the Pagan's Temples, pull them down, and abandon the Statues erected in them, Constantinus tam ampla beneficia a Deo adeptus, ea officia, quibus ei qui tam benignus in eum extiterat gratias ageret, sedulo obire caepit. Quae huius generis fuere: liberare à Persecutione Christianos': eos qui patria exulaverant, domum revocare: occlusos in carcere dimittere liberos, his, quorum bona publicata erant, fortunas restituere: dirutas Ecclesias denuo erigere. Quae quidem omnia valde propenso study & voluntate transegit. Cogitationes suas in illis rebus quae ad Christi gloriam spectabant, penitus defixerat, omnia Christiani hominis officia exequia caepit: aedificare de integro Ecclesias, eas magnificis & illustribus monumentis exornare: gentilium delubra occludere, eaque demoliri: Statuas in illis erectas publicare. 6. Eusebius proceedeth further, and saith, that presently upon this Victory Constantine making his prayers with thanksgiving to God, Author of his Euseb. l. 1. Vita. Constant. c. 33. Victory, published unto all in famous Inscriptions and Pillars publicly erected the power of the Cross of Christ: and even in the midst of the City in Constantine his great honour to the sign of the Cross Ensign of his victories. the most principal place thereof, erected a great Trophy against Enemies, and causing this sign of salvation to be engraved in it, with Characters that could not be blotted out, did demonstrate it was the Propugnacle of the Romans, and all subject to the Empire: and did openly propose it to be seen of all men. And his own Image being erected in a famous place of the City & much frequented holding in his hand a spear shaft like a Cross, commanded this Inscription to be engraved on it, in Latin letters: with this saving sign, a true token of fortitude, I have delivered your City from the Youke of Tyranny, and setting the Senate and people of Rome at libettie I have restored them to their ancient honour and renown: hanc Inscriptionem Latino sermone in eo mandat incidere. Hoc Salutari Signo, vero Fortitudinis Indicio, Civitatem Vestram tyramnidis Euseb. sup. c. 34. jugo liberavi, & S. P. Q. R. in libertatem vindicans pristinae amplitudini & splendori restitui. And it immediately followeth in Eusebius that Constantine heareupon with great boldness did openly profess and publish Christ the son of God unto the Romans, Pius Imperator ita Crucis victricis confessione nobilitatus, cum magna dicendi libertate filium Dei ipsis Romanis palam diwlgare caepit. He also published in all places his Edict for restoring all men to their goods, which had been unjustly deprived of them, recalling The wonderful devotion, care, and expodition Constantine used to establish Christian Religion, and destroy Idolatry. Cap. 35. Exils and delivering Prisoners, Imperatorium passim diwlgabatur Edictum, quod quidem & his qui erant fortunis suis spoliati, concessit authoritatem rebus suis & facultatibus potiundi: & eos qui iniquum Exilium perpessi fuissent, ad proprios lares revocavit: alios item vinculis, omnique periculo ac metu, quibus per Tyranni crudelitatem vexabantur, penitus eripuit: he reverenced Ecclesiastical men with honour causing them to sit at his table, and go with him whether soever he went, and endowed Christian Churches with great revenues, adorning them with very many monuments. All these and more of such things of like Religious Christian nature this our noble King and Emperor performed presently upon his Victories against Maxentius, commonly taken to have been in the seventh year of his Empire, begun first in his Country of Britain. 7. And so their opinion which before have told us, that the Persecution continued in some Western parts ten years from the last most cruel Edict of Dioclesian, and until the seventh year of Constantine, usque ad Annum Marian. Scot Ann. 306. & alij supr. Idem Marian. an. 312. septimum Constantini, is expounded by themselves, affirming, that this general peace to all Christians in the Western world was procured and granted unto them by Constantine in the seventh year of his Empire, and after the ten years of Dioclesian his Edict after prosecuted by Maxentius was ended, Anno Constantini septimo, pax Ecclesiae reddita à Constantino post decennium Marian. Scot aetat. 6. Ann. 312. Florent. Wigor. in Chron. ann. 299. 306. al. 321. 328. persecutionis. Florentius Wigorniensis writeth, that in this year S. Helen Mother of Constantine, then being hear in Britain wrote to her son to persecute the jews which denied Christ, Scrip sit ei sua matter Helena de Britannia ut negantes Christum judaeos persequeretur. Matthew of Westminster saith, this general peace of Christians was effected by Constantine anno S. Helen writeth to her son out of Britain to persecute the jews persecutors of Christians. gratiae 313. in the 313. year of Christ. Marianus will have it in the year 312. so hath Baronius, Spondanus and others. Harding relateth it done in the year of Christ 310. Martinus polonus saith, Constantine became a Christian in the year 309. and then, both gave liberty to Christians, and caused Churches to be builded in honour of Christ, Anno 309. Constantinus Magnus dictus, Christianus effectus, & licentiam dedit Christianis libere congregari, & Basilicas in honore Marian. Scot an. 312. Baro. & Spondan. An. 312. Harding. Chron. c. 62. f. 49. Flor. Wigor. an. 306. in Chronic. Io. Bal. l. de Scri. Brit. centur. 1. in Flavio Constant. jesu Christi construi fecit. Our Countryman Florentius Wigorniensis by Dyonisius his computation setteth it down three year's sooner in the year 306, Anno 306. pax nostra a Canstantino reddita est post annos decem persecutionis. Our English Protestant Antiquaries will easily give assent to this. A principal man, and named a Bishop among them saying, that Constantine learned his Christian faith in Britain of his most Christian Mother S. Helen, and at his going from hence against Maxentius, behaved himself like a Christian in the midst of the Pagan's superstitions, and honoured them which were professed Christians, Constantinus a christianissima matre Helena, Christi fidem edoctus, eos honorabat praecipue qui in Christiana Philosophia vitam reclinassent. Vnde ab Oceani finibus nempe Britannis incipiens, fretus divina Religionis curam in medijs superstitionum tenebris caepit. THE V CHAPTER. THE MIRACULOUS BAPTISM OF CONstantine at Rome by S. Silvester Pope. He was an holy and Orthodox Emperor to his death, and both in the Greek Church and with those of the Latin honoured and styled an holy Saint. 1. HAVING thus cleared our most glorious Countryman, and Emperor Constantine from the Imputation of his so long delaying his holy Baptism, as some have pretended, and so near as I can and dare, proposed the most probable time thereof, I must now speak though more briefly of the Solemnity itself, and his most charitable Religious Christian Acts and conversation which ensued thereupon. The common opinion concerning Constantine before his Baptism is the same which the Scripture witnesseth of Naaman the Syrian Prince, though he was great, honoured, valiant, and rich, yet he also was a Leper, vir magnus & honoratus, fortis, & diues, sed leprosus, before he was by direction of the Prophet washed and healed in jordane. Yet great difference 4. Reg. 5. there was between these two Lepers, of Syria, and Britain. The Leper of Syria was magnus: great, but apud Dominum suum: with his own lord the King of Syria, chief commander of his Armies, Princeps militiae Regis Syriae, and he procured the quiet and safety of Syria, per illum dedit Dominus salutem Syriae. He was only cleansed from his corporal Leprosy: But our British Leper was cured both in body and soul, he was not only great with a particular King, but a great, and the greatest King and Emperor, and so styled, Constantinus Magnus, and Maximus, that ever was in the world. He did not only bring temporal safety and quiet to one kingdom and Nation, but both temporal and spiritual happiness and salvation to the whole Empire, and to all kingdoms. 2. Constantine being troubled with this Infirmity, if I may call that so, which S. Augustine saith is a defect of colour, and not of health or integrity of senses and members: coloris quippe vitium est, non valetudinis out Integritatis sensuum atque membrorum, and seeking remedy, yet finding none among his Aug. Quaest. Euangel. l. 1. c. 40. bodily Physicians, the Pagan Flamens advised him to make a in the Capitole and therein wash his body with the warn blood of Infants, Plyny Edictum Constantini Tom 1. Concil. Act. Syluestri Papae. Plin. l. 26. c. 1. Adrianus 1. Epist. ad Constant. & Iren. Simeon Metaphrast. in Vita S. Syluestri. Zonara's in Const. Menol. Graecor. Kalend. januar. Gregor. Turon. and others writing that this grief hath been so healed, which to effect, these Idolatrous Gentiles prepared a great number of such children, intending to kill them, and fill the with their blood, which when Constantine considered, and beheld the tears & lamentations of the Mothers for their children, he abhorred so great cruelty and wickedness, causing the children to be restored to their Mothers with rewards, and means to carry them to their dwelling places. In the night following the holy Apostles S. Peter and S. Paul do appear and say thus, unto him: O Emperor because thou hast detested to shed the blood of Innocents', we are sent unto thee by Christ to teach thee means to recover thy health. Send for Bishop Sylvester, and he will provide an holy Bath, in which he will baptise thee, and thou shalt be cured from thy Leprosy and all diseases. Which Constantine presently performed, sending for S. Silvester, who shown there unto him the Pictures of The apparition of S. Peter and Saint Paul to Constantine. S. Peter, and S. Paul, which when the Emperor diligently beholded, he openly before his Nobility confessed, that these were they which appeared unto him, and being perfectly instructed by S. Sylvester, was baptised by him, and Miraculously cleansed from his Leprosy, an hand from heaven, as he himself did see and testify, touching him. And when he was thus wonderfully cured and Christened, S. Sylvester ministered the The Images of the Apostles then reverently used by Christians. holy Sacrament of Confirmation unto him, anointing and signing his forehead with sacred Chrism as the Roman Church now useth: Benedicto fonte, illic me trina mersione unda salutis purisicavit positoque me in fontis gremio, manum de caelo me contingentem proprijs oculis vidi. De qua mundus exurgens ab omni me Leprae squalore mundatum agnoscite, l●uatoque me de venerabili fonte, induto vestibus candidis, septiformis The Sacraments of Baptism and Confirmation how ministered to Constantine with miracle. gratiae sancti spiritus consignationem adhibuit beati Chrismatis vnctione, & vexillum sanctae Crucis in mea fronte linivit, dicens: signat te Deus sigillo fidei suae, in nomine patris, & filij & spiritus Sancti, in consignatione fidei. Cunctusque Clerus respondit, Amen. Et adiecit Praesul, pax tibi. Simeon Metaphrastes a Greek Writer saith, that at the time of Constantine his Baptism by S. Sylvester, a light Sim. Metaphr. in Vit. S. Syluestri. more bright than the sun, did suddenly shine about all the house, Lux repente totam domum circumfulsit & lucis splendor plusquam sol enituit. And the Emperor being baptised, his flesh was pure and sound without any hurt or scar, and the water wherewith he was baptised was full of such filth as came from his sores, like scales of fishes, exijt Imperator ex divino Lavacro, habens carnem puram & sanam, neque plaga, nec ulla apparent cicatrice, aqua autem piscinae erat plena ijs, quae ex ulceribus exciderant, membranis ac pelliculis non secus ac squammis piscium. divers both Greek, and Latin Writers say, that his son Crispus was then babtized with him, Magnus Constantinus cum Crispo filio Romae à Siluestro baptizatus est. 3. These things being of so great note and consequence in so great a Prince Theophan. Cerameus Chronolog. Platina in Mar. and Commander, and so concerning all people, were not, nor could be done in secret. The infirmity of Constantins' Leprosy was generally known, Physicians had often been consulted, and done their best practice about it, the place of the Capitole where the children should by the Pagans have been murdered about it was famous, the gathering them from many places, and Provinces was known of all, the open out-cries and lamentations of their Mothers could not be concealed: the sending and seeking for S. Silvester were with honour and solemnity performed, so was his entertainment and conference with the Emperor in presence of his Nobility. The present conversion of Constantine thereupon, his preparation in penance seven days before his Baptism, this solemnised in the public Imperial Palace, and in an holy Fonte so curiously provided, as all Hictories agree, and so Miraculously curing his corporal disease, which no Art of man could heal, made this Conversion of Constantine renownedly known, and manifest unto all; To the Christians for their unspeakable joy and comfort; to the jews and Pagans to the shame and confusion of their obstinacy, and salvation of many of them converted by this means. 4. And Constantine himself did not only send his Imperial Edicts into all Euseb. l. 2. de Vita Constant. cap. 47. & seq. Bar. An. 324. Acts S. Syluestri. Nicephor. lib. 7. c. 34. Countries both East and West, for embracing Christian Religion, but made his public persuading Orations to that purpose, as namely in the open Church, to the Senate and people of Rome, in Basilica ulpia. Whereupon as Nicephorus a Grecian writeth, in the only City of Rome there were converted and baptised above twelve thousand men, besides women and younger people in the same year. Egbertus from old Antiquities, sicut antiqua nobis scripta commemorant, seemeth to deliver, that all the Senators were then converted to Christ, for he plainly saith, that Constantine gave the honour of the Senate of Rome to the Christian Clergy thereof, and he withal the Senators departed from thence to Byzantium, Totius Senatus honorem Clero, qui cum ipso (S. Siluestro) Eckbertus Abb. Flor. Serm. 3. de Incremento & manisestat. Cath. fidei. erat, tradidit, & ipse cum Senatoribus omnibus de urbe egrediens Bizantium transmigravit. 5. Therefore a wonder it is how some Greek Writers, which I have remembered before, should or could plead ignorance of so concerning and memorable a thing, so publicly acted with so many circumstances, which could Constantine without all doubt baptised by S. Silvester Pope at Rome. not be concealed in the great commanding City of the world, by the sole Emperor thereof, and S. Sylvester the highest Ruler in the Church of Christ: & testified, by almost all Ecclesiastical Historians too many to be remembered being recompted to be above 40. Classical Christian Writers for this matter, jodoc. Cocc. in the saur. Cathol. Tom. 1. l. 7. art. 9 omitting many of great name, Antiquity, and Authority. The Pagan's themselves even of the same Age, as Ammianus, Marcellinus, Zosimus, and others give plain Testimony unto it, the first expressly speaketh of Constantins' Fonte, Constantinianum Lavacrum in Rome. The other setteth down Ammian. Marc. lib. 27. cap. 2. the whole History at large after his ethick manner. Zosomen also testifieth that this History was common among the Pagan Writers in his time, memoratum Zosom. lib. 2. de Constantino. Zosom. Hist. Eccles. l. 1. c. 5. R. Abrah. levit. in Chron. judaic. R. Abrah. Esra in c. 11. Daniel. Michael Glycas part. 4. Annal. à gentilibus. And the jews also even their most malicious against Christians, as R. Abraham Levita; and R. Abraham Aben Esra do confess and prove the same. So do the best Greek Historians Theophanes, Metaphrastes, Zonaras, Cedrenus, Glycas, Nicephorus and others. Some of these as Michael Glycas calling them Arian Heretics, who say he was baptised at Nicomedia by the Arian Bishop thereof: Ariani quidam constanter asserunt eum ab Epicopo Nicomediae baptizatum esse: and saith, it is out of doubt that he was baptised at Rome, his Baptistery there still continuing to prove it invincibly true, Non dubium est, quin magni Imperatoris huius Baptisterium, quod adhuc Romae conspicitur illustri ratione veritatem commonstret. So have the rest. And Theop. Ceram. supr. in Chrono. Theophanes plainly saith, this was one of the Arian Heretics fictions and lies against Constantine to stain his glory untruely with. And their Authentical & publicly received Menologion of the Greek Church doth not only say, that S. Sylvester baptised Constantine at Rome, cleansing him both from his Leprosy of Soul and body: Sylvester propter summum virtutis gradum Menol. Graecor. Kalend. januar. defunsto Melchiade antiquiori Romae creatus est Episcopus. Hic multorum patrator Miraculorum, Constantinum Magnum ad fidem convertit, cum animae & corporis Constantine a Saint with the Greeks in their Menologie. morbos divino Baptismate ab eo expulisset: but it receiveth and enroleth this Glorious Emperor in the Catalogue of holy Saints, and so he is generally honoured among them, and in the Latin Church his name was ever enroled in the Ecclesiastical Tables called Dyptica, and publicly recited at Mass, Nichol. Papa Epis. ad Michael. Imperatorem. which was not allowed to any but Orthodox and holy Christians. 6. Therefore he must needs be free from all such suspicion, wherewith those suspected Grecians have charged him, the chiefest of them Eusebius, as I have proved before, contradicting himself herein, and making Constantine a professed Christian, receiving Sacraments many years before this pretended Baptism at his death. Therefore I may worthily say of this renowned Emperor with our learned and ancient Historian: That he was the flower of Henric. Hunt. Hist. l. 1. in Constantino. Harding. Chro. c. 63. f. 50. Britain, a Britain by blood, a Britain by Country, before whom, and after whom never any the like went out of Britain: Constantinus flos Britanniae, hic Britannicus genere, & patria, ante quem, nec post, similis est egressus de Britannia. And an other in his old Poem, of the same our renowned King and Emperor, first testifing he was baptised at Rome by Pope Sylvester, and there cured of his Leprosy, addeth: He died after that at Nichomeid In catalogue among the Saints numbered Of May the twenty and one day indeed Under shrine buried and subumbred Among all Christian Kings worthy to be remembered Whose day and feast the Greeks' have each year Sol●mply, as for a Saint full clear. Our old English Chronicle also testifieth of this Emperor: This Constantine Old Engl. Hist. part. 4. f. 38. was a glorious man and a Victorious in Battle. In governing of the common people he was very wise, and in the necessity of belief he was without comparison devout, his piety and his holiness be so written in the books of holy Doctors, that without doubt he is to he nobred among Saints. And the Greeks' say that in the end of his life he was made a Monk. S. Aldem saith great Constantine was corporally and spiritually S. Aldelm. lib. de Laudib. Virgin. c. 12. cured in Baptism at Rome by S. Sylvester: Imperatoris Constantini diuturna valetudo & Elephantiosa corporis incommoditas, accepto baptismatis Sacramento a S. Syluestro citius curata est. And as Niphorus a Grecian writerh, this is Niceph. Hist. l. 7. c. 35. & l. 8. c. 5. 4. the consent of the whole Church, that he was baptised at Rome by S. Sylvester. Ecclesia a Syluestro eum Romae baptizatum esse certo praedicat. And again: nos Ecclesiae vinuersali consentientes Romae eum sacro Lavacro tinctum esse Siluestro administram ei imponente manum diximus. THE VI CHAPTER. THAT S. HELEN EVER PROFESSED HERself a Christian: never joined with, but against the jews. Was in Britain when Constantine was baptised in Rome, and after going from Britain to Rome, was there with Constantine present at the Roman Council, consenting to the Decrees thereof. 1. THIS our Triumphant Emperor, and glory of Britain, having thus victoriously conquered his spiritual, as well as corporal Enemies, and by Baptism, thus happily made so glorious, and profitable a member of the Church of Christ, the joyful news and tidings thereof was soon diffused, and known to the holy Christians, though far distant from Rome, as that thing they most desired to be effected, and as much rejoiced to hear it was so religiously performed. And among the rest his blessed mother S. Helen then living hear in Britain her natif Country, after the death of her husband Constantius dying hear, who as before had in the best manner she could instructed her son Constantine in the true Christian Religion, and desired nothing more, then to understand he publicly and with so great zeal now openly professed that, which she had so often and earnestly exhorted him unto, was not a little joyed with the certain notice hereof. And with all hast she could, prepared herself for so long a journey, by her corporal presence to be both a more effectual partaker, and increaser of such Christian comforts. And to give argument of her joys by message in the mean time writing unto him from Britain, as our Antiquaties affirm, and among other things to express her great zeal in Christian Religion, and to exhort her son to the like, understanding of the great malice of the jews against Christians, especially at that time, the Emperor being so solemnly and miraculously baptised, persuaded him to persecute those jews which denied Christ, Constantino à Papa Syluestro baptizato, scripsit ei sua matter Helena de Britannia, ut negantes Christum Florent. Wigor. Chron. an. 306. & 328. judaeos persequeretur. Marianus Scotus writeth also that S. Helen did write out of Britain to Constantine when she heard he was baptised by S. Sylvester, Constantino autem à Papa Syluestro baptizato, scripsit de Britannia sibi sua matter Marian. Scot l. 2. aetat. 6. an. 321. Helena. But the protestant Publisher, as he is charged in many other things by M. Harpesfeild to have done, either hath mistaken him, in that which followeth; S. Helen never any jew or corrupted by such, but always an holy Christian. or published some Copy not so to be approved, for he bringeth in S. Helen in the next words, to request her son, to deny Christ, and follow the jews: ut negando Christum, judaeos sequeretur. Which cannot be the words either of Marianus, or any learned Antiquary, such as he was, confessing S. Helen to have been at this time in Britain as he doth, for neither at this time, nor diverse hundreds of years after S. Helen her death there is mention in Histories of any jews at all to have been in this kingdom: Then much more it must needs be Historially a thing impossible, and altogether untrue, that there should then be one huntred forty, and one of the most learned of the jews hear, and S. Helen should bring them with her to Rome from hence, as seemeth by some to be set down in the Relation of the Dispute between S. Capgrau. in S. Helena. Sylvester and the jews before Constantine and S. Helen in Rome: adduxit secum Sancta Helena Romam centum quadraginta unum doctissimos judaeorum. But quite otherwise is proved before, that S. Helen was an holy Christian, when she was in this Nation before her going to Rome, & at the time of her writing from hence to her son Constantine there, after his Baptism. When in the other sense, that S. Helen wrote unto her son to congratulate his Baptism, encouradge him constantly and religiously to profess Christian Religion, to be a friend to the servants and friends of Christ, and a suppressor of jews, and whosoever their Enemies, we have her own religious education, and all the Christian Clergy and Nobility of Britain, à Christian kingdom and her native Country so calling upon her: and neither jew nor Pagan of note, learning or power, for any thing we read, continuing hear, either to hinder her in this, or advice her to the contrary, to follow and favour either jews or Gentiles in their proceeding▪ 2. The like I may answer to them, which although they with the truth S. Helen w●nt not forth of Britain with her son Constantine but after. acknowledge S. Helen to have been the daughter of King Coel of Britain, and borne in this Nation: yet they say she went hence with Constantine towards Rome, at what time he went against Maxentius the Tyrant, and with the children of Constantine travailed to Byzantium, and dwelling there was perverted by the jews, and so hearing of the Baptism of Constantine in that City of Bithynia, did write to him from thence, commending him for renowncing Idolatry, but reproving him for reproving the jews Religion, and being a Christian. But this is evidently confuted before, when by so worthy authorities and many arguments it was proved, that S. Helen was in Britain so fare distant from Byzantium at this time. 3. And what man of judgement can admit with any show of reason, that if S. Helen so wise a Princess had left Britain at that time, the contrary whereof is already manifest, that she would also have left her only living child, so renowned an Emperor, Constantine and her three Uncles joelim, or by some Leolim, Trahern and Marius with a most mighty Army of her Country G●lf●. Monum. Hist. Brit. l. 5. c. 8. Pont Virun. l. 5. Capg. in S. Helena. Hard. Chron. Britan's, cum maximo ●c fortissimo Britannorum exercitu, under the conduct of Constantine, in his own Empire, where he triumphed, and she was in security and honour, to have lived at Byzantium in Bithynia in the Territories, and command of a Tyrant, professed Enemy to her son and her, and many hundreds of miles from any part of her son's Dominions, or if she could have been so careless of her own good, and quiet, would she have been so regardless of her most beloved son's Succession, and Posterity, as to have carried with her into those dangers and troubles all the children of Constantine Emperor, which should succeed him, as that Relation saith she did, and Capgr. Catal. in S. Helena. was at Byzantium persuaded to be a jew, Mater eius Helena sanctissima mulier cum fui●●epo●ibus Constantini filijs apud Bizamntiam civitatem, quae postea Constantinopolis appellabatur aliquandiu commorata est, ubi ab impi●s Iudaeis circumuenta, judaicae perfidiae fortius adhaerebat. Would or could such a most holy woman by the narration itself, sanctissima mulier, have done so unholy, and unadvised an Act? or would Constamntine so wise & loving both son & Father have hazarded himself to have been so deprived both of mother and children. But to manifest the apparent untruth of this narration in all, as it is evident before that S. Helen was still in Britain, so it is fare from question in History that his children were with him in Italy. Priscus his eldest son was diverse times Euseb. l. 4. Vitae Constantini. ca 68 Marian. Scot aetat. 6. l. 2. in Constantino. Martin. Polon. in eod. Floren. Wigorn. in Chron. an 309 Baron. & Spond. Annal. Tom. 4. Act. S. Agnetis in Bre●iar. die 28. januar. Surius Tom. 1. Zachar. Lipel. Tom. 1. die 21. januar. & al. I 1. C. Th. de judae. Baron. Anna. an: 315. Baron. & Spond. Ann. an. 315. Conc. Rom. sub. Syluestro. can. vlt. & 1. Consul, and made Augustus, so were his other sons Constantinus, Constans and Constantius. Constantia also his daughter was at Rome, and there healed at S. Agnes her Tomb. So we must needs say with our worthy Antiquaries, that S. Helen was in Britain when her son was Baptised, and from thence wrote unto him to congratulate his Baptism, encourage him in the profession of Christ, and to persecute the jews his enemies. 4. And most probably upon these letters and counsel of S. Helen, her son Constantine set out that his Edict against the jews remembered both in the Imperial laws, and Histories, that those jews which stoned or persecuted any of their company for being converted to Christianity, as then many of them insolently did, should with all their Complices be burned. And if any Christians should go to their Sect, they should be subject to the same punishment. For Baronius himself confesseth that this Edict of Constantine was made in the 315. year of Christ: hoc anno 315. idem Constantinus judaeorum procaciam Edicto cohibuit: which was abo●● the time of his Baptism, by that is proved before, and about the time of his mother's writing unto him to such purpose, and upon her advice, for if the Edict had been granted before her writing, she would not have written and advised as she did, to persuade him to that, he had performed with so great authority, and severity before. Again Baronius holdeth that the Disputation between S. Sylvester, and the jews before Constantine, and S. Helen was at Rome in the 315. year of Christ. And the Roman Council kept in the third Consulship of Constantine, Both Constantine and S. Helempresent at Rome at the time of the Roman Council, and consenting to it. sooner rather then after this year, is witness that both Constantine and S. Helen, were there at Rome and that Council. And commonly it is held that the Dispute, was in the time of that Council, and S. Helen for the greater glory of Christ might be some means of that Dispute, but in no wise by that is said either a jew or doubting in her holy Christian Religion: & more confirmed Metaphr. 2. jan. Glic. Annal. Niceph. l. 7. cap. 36. Cedrens. Comp. Capgr. supr. in S. Helen. Baron. An. 315. Marian. Scot aetat. 6. l. 2. an. 321. Manuscr. Gallic. antiq. c. 30. by that Dispute, seeing the best learned jews so plainly and publicly confuted, that both they, and all the Pagan Philosophers then present, were converted to the faith of Christ, Omnes Iudaei judicesque & caeteri omnes conversi sunt ad fidem. An old French Manuscript History saith 3000. jews' were converted. Thus fare was this our holy British Queen and Empress from approving the profession of the jews at any time, that she was the occasion of that Law not only against them enacted by her son, but also of such Christians as should receive judaisme to be burned, and she herself had fallen into that danger if she had entered into their Sect. And was further by obtaining or occasioning this Dispute, occasion also of the great honour of Christians and confusion of both judaisme and Paganism whereby both the best learned jews, and Pagans being there present were converted to Christ. 5. And because this Dispute was by common opinion, at, or in the time of the Roman Council, and this both called by the help and assistance of S. Helen and Constantine, bearing the charges of the Bishops there assembled, as is expressed in the same Council, who also subscribed unto it with Conc. Rom. can. 1. 20. & vlt. 284. Bishops besides others, subscripser●nt 284. Episcopi & 45. Presbyteri, & 5. Diaconi & Augustus Constantinus & Mater eius Helena. Therefore it appertaineth divers Catholic Decrees of the Roman Council in the presence of Constantine and S. Helen under S. Sylnester Pope. to the History of this kingdom to know what doctrine concerning us, was concluded there. In this Council are set down all Ecclesiastical Orders and Degrees which the Church of Rome now observeth, Ostiarius, Lector, Exorcista, Acolithus, Subdeacon, and the superior Deacons, Priests, Bishops with their peculiar offices, and functions: And a Law, that Subdeacons' might not marry: nullus Subdiaconorum ad n●ptias transire praecipimus. Then Can. 7. 8. 9 11. much more unlawful it was for any of the higher Orders to the married. In this Council also it is decreed, that the Roman See is the chiefest See, and can be judged by none, neither by Emperor, Clergy, Kings, or people, but all Can. 2. other Sees are to receive justice from it, Nemo iudicabit primam Sedem, quoniam omnes Sedes a prima Sede justitiam desiderant temperari. Neque ab Augusto, neque ab omni Clero, neque a Regibus neque a populo judex judicabitur. And although this Council was called by the assent of Constantine the Emperor, or his Mother S. Helen, cum consilio August● vel Matris eius, and they both subscribed Can. 1. unto it: subscripsit Augustus Constantinus cum matre Helena Augusta: yet this was not by any claim or Title they pretended to be judges in spiritual Questions, Can. 7. & 20. but only to approve by their temporal Power, and Authority, what S. Sylvester Pope and the Bishops assembled did decree and conclude: as is evident by the same Council both testifying that S. Sylvester Pope called the Council: Sylvester Episcopus urbis Romae collegit universam Synod●m Episcoporum: And made the Decrees as appeareth almost inevery Canon set out in his name: constituit Syluester Episcopus urbis Romae. And plainly forbade any lay parson to be present and intermeddle in those affairs, voluit ut nullus laicorum Can. 1. Epilog. Concil. Rom. Tom. 1. Concil. ante Concil. Rom. de cons. dist. consulto omnium. 2. quaest. 7. nulius laicus. praesens esse videretur. But only assembled the Bishops and Clergy to deal in those matters, Hos omnes ad examen sanctitatis colligeret: Decreed that the Sacrifice of the Altar should not be offered but upon a linen hallowed by a Bishop. Omnium consultu constituit in Synodo ut sacrificium altaris non in serico panno aut tincto quispiam celebrare praesumeret, sed in puro lineo ab Episcopo consecrato. And that in the Sacrament of Confirmation by anointing with holy Chrisime, and Imposition of Bishop's hands, grace of the holy Ghost is given by Bishops only: nemo nisi Episcopus sacrosancto chrismate, per Episcopalis manus Impositionem, sancti spiritus gratia confirmaret. And S. Sylvester De Conse. dist. 1. nullus presbyter Missas. in the same Council with all their consents decreed, that no Priest should say Mass but in places consecrated by a Bishop, Hic in memorata Synodo constituit omnium cum consensu, ut nullus Presbiter Missas celebrare praesumat, nisi in Rob. Barnes in Vit. Pontif. Rom in Syluestro. sacratis ab Episcopo locis. 6. These Decrees our Protestant Antiquaries themselves do asscribe to this holy Pope S. Sylvester, and to have been confirmed in this Council, where our renowned King and Queen, Emperor and Empress, Constantine and B. Helen were present, and in which S. Sylvester confuted the chief Doctors and Rabins of the jews, as our learned and ancient holy Bishop S. Aldelm. lib. de laudib. virginitat. cap. 12. S. Aldelme with others witness. Sylvester Constantino orbem gubernante ad Synodale Concilium populis cateruatim confluentibus duodenos judaeorum Praeceptores, & Pharisaeorum Rabbites dira disputationum spicula contra Christi Tyronem truciter torquentes, divino confisus clypeo confutavit. Therefore of all Nations we of Britain by greatest obligation are bound to receive, retain and practise the holy doctrines decr●●d in this Council, whether Catholics asscribing Supremacy in spiritual affairs unto the Pope, or Protestants unto the temporal king and Prince, both being present in, and giving allowence to the Decrees of this Council, so famous in all Country's both in respect of itself, as the confusion of the best learned jews therein, which as S. Aldelme writeth, was known in all parts of the world: celeberrimum spectaculi genus per totos mundi Cardines vulgatum. THE VII. CHAPTER. OF THE PRESENCE AT, ALLOWANCE AND receiving of general Counsels by our Emperor Constantine, our Archbishop and other Bishops of Britain: together with the doctrine, then professed in those Counsels and after practised in Britain. 1. ABOUT this time, and among such holy Christian works Matth. Westm. an. 321. Baron. & Spond. Annal. an. 314. Severin. Binnius' Annot. in Concil. Arelat. 1. Tom. 1. Concil. of Constantine, or effected by his help and assistance, the first great Council of Arles in France, consisting as Nicephorus, Ado and others say, of 600. Bishops, was celebrated, as Baronius, Spondanus and others from Antiquity do gather, in the 314. year of Christ, the 9 of the Empire of Constantine, and second of the Papacy of S. Sylvester. In this Council was present and subscribed Restitutus Archbishop of London, and in all probable judgement diverse others of this our Britain: for in that subscription unto that Council which is left unto us, and Restitutus is subscribed, Ex provincia Britanniae civitate Londinensi Restitutus Episcopus, there be not the names of 30. of those 600. Bishop's there assembled, registered and preserved. And so Britain being so near unto the place of this Council, and replenished with Bishops at this time, as I have before remembered, may well make claim for a greater number of the Bishops thereof to have been present there. A Protestant Antiquary of England, would by this subscription of Restitutus infer, or have it to be doubtfully thought he was no Archbishop, nor that Title then used: he writeth not himself, (saith this Protestant Historian.) Archbishop, and therefore maketh that matter of Archbishops doubtful, or rather overthroweth that opinion. Stowe Histor. Tit. Romans in Lucius. But I have proved this Ecclesiastical high dignity before to have ever been in the Church of Christ, and hear in Britain from the Apostles time. 2. And concerning the subscription to this Council, where it is most certain, many Archbishops were present, not any one so subscribeth. In this Council, as I have related already, were present for the Pope of Rome S. Sylvester, Claudius and Vitus Priests, & Eugenius and Cyriacus Deacons, and Constantine the Emperor. And although it was chiefly assembled for the cause of Caecilianus Archbishop of Carthage, yet it Decreed diverse other Canons, some of which concerned even this kingdom touching things Concil. Arelat. 1. can. 1. Tom. 1. Concil. questioned by some of our Protestant Writers: as namely in the first Canon directed to S. Sylvester Pope, it hath that all Churches should keep the day of Easter upon one day with the Church of Rome, and that the Pope of Rome by his letters should give Order herein, De obseruatione ●aschae Domini, ut uno die & tempore per omnem orbem obseruetur, & iuxta consuetudinem, literas ad omnes tu dirigas. Where we evidently see that the Church of Britain then kept the true observation of Easter with the Church of Rome, and not with some Churches of Asia erroneously, as some of our Britan's afters did, at the coming of S. Augustine hither, and that the Church of Rome then by old custom, iuxta consuetudinem, directed both our British and other Churches in such things. In the 8. Canon, Imposition of hands, usually called Confirmation, is proved to be a Sacrament, and to give grace to those that are baptised, Si perviderint Can. 8. Cau. 15. 20. in Patre & Filio & Spiritu sancto eos baptizatos, manus eis tantum imponatur, ut accipiant spiritum Sanctum. It disableth all but Priests to say Mass, and appointeth that every Bishop a stranger, so many then there present, should have a convenient place to offer Sacrifice in, ut peregrino Episcopo locus sacrificandi detur. 3. Some have thought this Council was kept about the the same time wherein the Nicen was celebrated: But Baronius, Spondanus, Sepherinus Binnius Baron. & Spondan. Annal. ann. 314. Sever. Bin. Annot. in Conc. Arel. 1. Tom. 1. Concil. and others do directly prove it was kept in the 314. year of Christ, and first year of S. Sylvester Pope, presently after the death of Melchiades. Which is also evident by the Epistle of Constantin himself extant in Eusebius, written to Chrestus Bishop of Siracusas, warning him to be present at that Council, and giveth him power to take of Latronianus his Perfect of Sicily a public wagan for him and his company, saying, that against the first day of August following he had given direction for very many Bishops from diverse and innumerable places to assemble at the City of Arles in France, Quamplurimos Episcopos Epistol. Constant. Magni ad Chrest. Episcop. apud Euseb. l. 10. Histor. c. 5. ex varijs & innumeris locis ad Civitatem Arelatensem, Calendis Augusti convenire iussimus, etiam tibi scribendum esse iudicavimus, ut accepto ab Illustrissimo Latroniano Siciliae Praefecto publico vehiculo ac una cum duobus quibusdam ex ijs qui secundi ordinis sunt, quos tu ipse seligendos putaveris, quin & cum tribus seruis qui vobis in itinere seruire valeant, intra eundem diem ad locum iam dictum accurras. This Epistle of Constantine to Summan this Council, must needs be written in the later end of the year of Christ 313. or in the beginning of the year 314. for Pope Melchiades died in the Month of December the year 313. And S. Damas'. in Melchiad. & sylvest Sever. Bin. Tom. 1. Concil. in eisden. Baron. & Spond. an. 313. 114. In appendic. ad Optat. Baron. an. 314. Eusebius l. 4. de Vit. Constantini cap. 27. Sylvester in whose first year this Council was kept was chosen Pope the first day of February in the year following 314. The like letters and liberties to assemble other Bishops to this Council were written and granted at this time by Constantine, as appeareth in his Epistle to Ablavius Proconsul of Africa. This Council as others of the holy Bishops of this time, and the whole Age of Constantine, was approved and privileged by his Imperial authority, as Eusebius witnesseth, that no other Prince or Potentate might abrogate and make them invaliditate, Quae ab Episcopis in publicis Conuentibus editae erant regulae, sua consignabat & confirmabat authoritate: ne reliquarum Gentium Principibus liceret, quae ab eis decreta essent abrogare, cuiusuis enim judicis sententiae, Sacerdotum Dei judicium ant●ponendum est. Where it is evident, that the Decrees decreed in Counsels were the Decrees of the Bishops assembled in them, and not the Decrees of Constantine the Emperor, but only defended by his Imperial power, and authority from being abrogated by any Civil or temporal Prince, or Consistory, but to be duly reverenced and observed by all parsons. 4. Very many there be among which, diverse English Protestant Antiquaries Matth. Parker Antiquit. Britan. cap. 1. Io. Goscel. Histor. Ecclesiast. Manuscript. are to be numbered, which affirm it was the second Council of Arles held, as they say, in the 326. year of Christ, in the time of this Constantine Emperor where Restitutus Archbishop of London, was present, and subscribed. Accedit Arelatensis secundi Concilij authoritas, in quo disertè exprimitur, Restitutum quendam Londinensem Episcopum ei Concilio è Britannia vocatum interfuisse, eiusdemque Decretis subscripsisse. Thus Matthew Parker the first English Protestant Stowe Hist. Tit. Romans in Lucius. Archbishop, and Goscelin in his Manuscript History. An other saith, I read of a Bishop of London in the year of Christ 326. to be present at the second Council at Arles, in the time of Constantine the Great, who subscribed thereunto in these words: Ex Provincia Britanniae civitate Londinensi Restitutus Episcopus. divers others there be, who although they do not particularly name what Council of Arles first or second, this our Archbishop was present at in France, yet they plainly deliver, that he was at this supposed, to be the second in the year of Christ 326. so a Protestant Bishop writeth: Restitutus was holinsh. Hist. of Engl. l. 4. c. 29. Godwin Cat. of Bish. London. in Restitutus 12. present at the Council of Arles in France, the year 326. and subscribed unto the Decrees of the same Council, which he brought over with him. That is utterly and impudently spoken false, which this English Protestant Bishop and Antiquary immediately addeth from this Council: one Decree amongst the rest was, that if a Deacon at the time of his ordering did protest, he intended to marry, It should be lawful for him so to do. Restitutus himself was married. For in this Council there is not the least mention of any such Decree. And it is as boldly affirmed of Restitutus marriage without any Author so testifying. And this very Council beareth good witness that by the Decrees thereof, neither Restitutus nor any other Bishop or Priest might marry, nor any man that was married might be admitted to be Priest or Bishop, except by consent leaving his wife which he had before, assumi aliquem ad Sacerdotium non posse in vinculo coniugij Conc. Arelat. 2. Can. 2. constitutum, nisi fuerit promissa conversio. Whereby it is evident, that the sufferance or permission which Socrates, and Sozomen and our Protestants from them upon the words and persuasion of Paphnutius in the first Nicen Council, allowed unto some Eastern Bishops, Priests, and Deacons which were married before their Consecration, that after their Consecration they might Socrat. Histor. Eccl. l. 1. cap. 8. Sozomen. Hist. l. 2. cap. 22. keep company with such wives: ab uxoribus quas habebant minime separarentur, was never admitted hear in Britain, and these West Countries, is plain by this Canon of the Council of Arles, kept in the very next year to that Nicen Council, as our Protestants with others before acknowledge, & diverse times citing that former Council defyning the contrary, that no married man, except forsaking his wife might be a Priest. 5. And Socrates best Interpreter of himself doth prove, that this permission or toleration was not practised, or executed by the most renowned Priests and Bishops of the East, but they contained themselves from the wives they had married before, and sayeth, that in some places, as Thessalia, upon his certain knowledge, the custom was, to degrade such Clergy men as would not abstain from such wives, Ipse in Thessalia consuetudinem invaluisse novi, ut Socrat. Histor. l. 5. cap. 21. ibi qui clericus sit, si cum uxore, quam cum esset laicus ducebat, postquam clericus factus sit, dormierit, clericatu abdicatus sit: omnes Illustres presbyteri in Oriente, & Episcopietiam ab uxoribus abstineant. Neither is there any such licence, or toleration registered in any Canon, or Copy of the Nicen Council. When in this Council of Arles subscribed unto, and brought into Britain by our Archbishop, as our Protestants confess before, the continency of Clergy men even from formerly married wives, is plainly decreed for a general Law unto all. So that from the beginning, by these men's grant from this Council, our Ecclesiastical men ever lived in perpetual chastity, both from those wives, and after Consecration were disabled to marry by their own Authors, both by the Church's Tradition and the Nycen Council proving, that in no part either East or West such men might marry, but were prohibited by the old Tradition of the Socrates & Sozom. supr. Church, which being old in that time must needs be from the Apostles days: ut qui in Clerum ante ascripti erant, quam duxissent uxores, high secundum veterem Ecclesiae Traditionem, deinceps a nuptijs se abstinerent. So that our English Protestant's must needs confess, that Article of their Religion, which is: It is lawful Protest. Articles of Religion Articul. 32. for Bishops, Priests, and Deacons, as for all other Christian men to marry at their own discretion: to be utterly false both by this holy Council, the Council of Niece, the practice of our primative Christian Britan's, and the Tradition of the whole Church of Christ. 6. We read likewise in this Council subscribed unto by our Archbishop Arelaten. Concil. 2. Can. 15. Nicen. Concil. c. 14. 18. Arelat. 2. can. 25. Can. 26. Restitutus, as our Protestant's have told us before, that the sacred body of Christ, Corpus Christi, is given to Communicants in the holy Eucharist: and there it receiveth the Doctrine of the Nycen Council teaching that consecrated Priests, and such only, offer the body of Christ in their Sacrifice of Mass. It condemneth all them to penance, who after their Vow of Religious life forsake it: Disableth those that have been twice married to receive any Ecclesiastical Order above Subdeacon. And those women which after Vow of chastity do marry it debarreth from Communion. 7. A late Writer would place this Council in a later time, after the death of Severin. Bin. not. in Arel. 2. Concil. Tom. 2. Concil. S. Syvester, but being therein singular against the common opinion both of Catholics and Protestants, and finding in the very Council itself, that it was kept in the days of S. Sylvester in the year of Christ 326. I dare not for such reasons as do not convince prolong it to a later Age: But rather think with Severinus Binnius and others, that our Archbishop Restitutus was aswell present a the first, as with the common voice of Antiquity, that he subscribed to the second, seeing there was no greater distance then of 11. years between them. And this second Council where all agree Restitutus was, affirmeth that in the former Council 11. years before, Bishops were assembled out of all parts of the world, Ad Arelatensem urbem ex omnibus mundi partibus celeb●atum Concil. Arel. 2. 1 can. 18. Arelat. Concil. 1. can. 7. fuisse Concilium. In which we find a Decree for all Nations, that the Precedents of Countries being Christians were to be at the direction of the Bishops in such places, concerning Religion. Which must needs, besides that is said before, give us sufficient Argument, that in this year 314. Constantine was a professed Christian. I have somewhat out of Order of time joined this second Council of Arles to the first, in regard they were by the common opinion kept so near together, in one place, under one Pope S. Syluerster, one Emperor of our Country Constantine, and our Archbishop with others of this kingdom was present in them, such men as he never going alone without others of their Clergy to any Council Bishops or Priests: and in this time especial care being taken by our renowned Emperor, as I have showed before Epistol. Const. ad Chrest. supr. Concil. Roman can. 1. Histor. Tripartit. l. 3. c. 2. l. 2. cap. 3. from his own public order, that they should at his charge and cost so be safely conveyed with their due Attendance to that place, where these Counsels were to be assembled: and there also to be provided for, during the time of the Counsels at his cost, Quibus Augustus Constantinus vehicula & annonas praestari praecepit. THE VIII. CHAPTER. THE GENERAL ESTABLISHING, ENDOWing and honouring of Christian Religion, Bishops, Priests other Clergymen, chaste and Religious parsons in all places of the Empire by Constantine. 1. NEITHER did this renowned Emperor confine his love, and favours towards Christian Religion, unto the Christians of his own the west Empire, but unto all, as God by an holy Angel before revealed, (both Catholics and Protestants so acknowledging) that Christians in the whole world should be at peace, and Idolatry was generally to Baptist. Mantuan. l. 2. de vita S. Blasij. Io. Bal. l. 1. de Act. Pont. Roman. in Sylu. 1. be overthrown by this Noble Emperor: Nunc bonus, expulsis Romana in regna Tyrannis Adueniet Princeps, sub quo pacabitur orbis: Et finem accipiet veterum cultura Deorum. This Noble Emperor and Instrument of God, the more easily and peaceably to procure and settle this general quiet, and security of Christians, Licinius being now Emperor in the East, he married his half Sister Constantia daughter of his Father Constantius by Theodora unto him: she was by common opinion a Christian at this time, by which means, and at the least in respect of other favours received from Constantyne, Licinius professed himself a Friend to Christians, and joined with Constantine in diverse Edicts, Edicts of Constantine and Licinius Emperors for Christians quiet in all places. Euseb. Histor. l. 9 cap. 9 l. 10. cap. 5. Zozomen Histo. l. 1. cap. 7. Euseb. sup. l. 10. c. 5. l. 9 cap. 9 for their quietly enjoying and professing their Religion, restoring to them their Liberties, lands, goods, Churches and other freedoms. And that these their Privileges to Christians might come to the knowledge of all, they caused them to be published in all places: ut autem Constitutionis huius & honestatis nostrae determinatio omnibus innotescere valeat, haec scripta nostra passim proponi, & ad omnium cognitionem duci conveniet, ne quenquam honestatis huius nostrae constitutio latere queat. And as Eusebius witnesseth, both Constantine and Licinus did send these their Laws for the Immunities of Christians even to Maximinus the Tyrant in the East to be observed by him: Cum ipse Constantinus, tum & Licinius Imperator cum eo Deum bonorum omnium Authorem utrique placantes, una sententia ac voluntate legem pro Christianis perfectissimam, ac plenissimam constituunt, ac ipsam legem Maximino, qui adhuc Orienti dominabatur, & amicitiam erga ipsos praetexebat mittunt. And he either for love or fear, caused it to be promulged, and published by his Authority to all Precedents under him. All this was done by Constantine the year next after his Victory against Baron. Annal. An. 313. Spondan. ibidem. Marian. Scot aetat. 6. l. 2. an. 309. Maxentius, as Baronius and others writ in the 313. of Christ, but by Marianus setting down the death of Maximinus in the year 309. it must needs be sooner if his account be true. 2. But howsoever, it is evident by Eusebius & others that Maximinus soon after moving war against Licinius by instigation of his Idolatrous Priests, being overthrown & brought to misery, did put those his Seducers to death, Euseb. Histor. l. 9 cap. 10. worshipped the God of Christians, and published a most absolute Law for their liberty, and freedom. His Constitution is extant in Eusebius, & all this was effected, and he miserably died in the 313. or 314. year of Christ, by Baronius Baron. & Spond. an. 313. & 314. and Spondanus largest reckoning. And by the same Computators Licinius afterward violating his faith, and falling to war with Constantine, and persecuting Christians, being brought to distress and desolation▪ hanged himself in the year of Christ 318. Constantine must needs be acknowledged Baron. & Spond. an. 318. to have been the sole and only commanding Emperor in the world before this time, for Sozomen with others witnesseth, that Licinius the last, then bearing that name utterly overthrown both at Sea, and land, by the forces of Constantine, first hopeless of recovery, fled to Nicomedia, and some time Sozom. Histor. l. 1. cap. 7. after lived an obscure and base life at Thessalonica, before he came to that desperate end, Licinius pedestribus copijs & navalibus amissis, se Nicomediam recepit, & postea vitam privatam Thessalonicae ad tempus degens, ibi è medio sublatus est. 3. Eusebius from the Testimony of Constantine himself, writeth strange Miracles wrought by the Banner of this Emperor, bearing the Cross, that Euseb. lib. 2. Vit. Constant. cap. 7. 8. 9 in what part soever of the Army it was seen, the Enemies fled, and rane away. And if in any part of his Army, the Soldiers began to faint, presently The miraculous Banner of Constantine having the sign of the Cross in it. upon the bringing of this holy Banner thither, they recovered, and obtained Victory: whereas there were 50. men appointed to attend this Banner, and in turns to bear it, never any one of them in executing that office, did miscarry: Among these only one which bore it, seeing the War to be great, and in his judgement dangerous, delivered this Ensign to an other, and departing from it, was wounded, and died, but he which took the Banner from him, had no hurt at all. And when very many darts were cast at him, they all miss his body, and were Miraculously received in the slender shaft or staff of the Banner to the exceeding admiration of all men, Istud omnem plane superat admirationem, tum quod tela ab hostibus iacta sic intra exiguum ill 'em & angustum hastilis ambitum provolabant, ut in eodem fixa inhaerescerent: tum quod ille qui illud ipsum gestabat, mortem effugeret: imo vero, ut qui hoc ministerium obibant, nihil damni incommodiue aliquando acciperent. Neque certe haec nostra est oratio, sed ipsius Imperatoris, qui praeter alias res, hanc etiam nobis coram memoravit. And the Euseb. l. 2. Vit. Constant. cap. 16 glory of this Cross, as Eusebius writeth, was known so evidently even to Licinus the Enemy thereof, that when he was to fight with Constantine, he commanded his soldiers not to look upon that Ensign, but by all means they could, to avoid it. 4. Constantine thus by the great mercy, and power of God, which had given him so many and great Victories, even from the Sea of Britain to the Countries of the East, a mari Britannico, ad Regiones usque in oriente sitas. And Sozomen. Histo. Eccl. l. 1. cap. 8. Euseb. Vit. Constant. l. 2. cap. 23. Constantine by public Edicts ascribeth his victories to Christ and freed Christians. by the aid and protection of his Fathers Constantius God, had made all Nations subject unto his Empire, did openly publish unto them all, that he was the Author of his Conquests, and signified so much to all Nations by his Imperial Edicts both in Latin and Greek, Postquam omnes gentes Dei patris virtute Imperatori subiectae fuerunt, bonorum sibi suppeditatorum largitorem omnibus palam praedicavit: cumque victoriarum quas esset assecutus Authorem agnoscere, constanter testificatus est: hocque ipsum per Edicta quae literis Latinis Graecisque mandata erant, & ad omnes gentes missa, manifesto denuntiavit. In these Decrees he ordained that all Christians should be restored to their former honours, and Sozom. Eccles. H●stor. lib. 1. c. 8. estates, all Exiles recalled, all punishments and afflictions imposed upon them by Persecutors quite remitted. Those that had been put to death, and spoilt of their goods for Christian Religion, their children or next of kindred should have them restored to their use, and if none of their kindred were living, the Church in every such place should be their Heir. And no private man or Magistrate should detain any part thereof: And what soever had been forfeited in that respect should be repaid. All which things were presently decreed by this Emperor, and by Law confirmed, and without delay effected, Ista ut primum ab Imperatore, uti demonstratum est, decreta fuere, legeque confirmata, absque mora sunt ad exitum decorum consentaneumque perducta. For almost all Christians of the Roman Empire began to bear office, and forbade all men to offer sacrifice to Idols, use the wicked exercises and ceremonies of the Gentiles, Nam Christiani omnes fere Romani Imperij Magistratus gerere caeperunt: interdixeruntque omnibus ne de caetero, vel simulachris immolare, vel divinationibus nefandis mysterijs uti, vel statuas erigere, vel festa gentilicia celebrare aggrederentur. 5. And concerning Christian Churches, they which were large enough, How generally & wonderfully Constantine honoured and established Religion. and had been ruinated in the time of Persecution, were repaired, others were builded higher, and with honour made greater, where there were none before, new were erected even from the foundation, and the Emperor out of his treasury afforded money thereto, and wrote both to the Bishops and Precedents of every Province; To the Bishops, that what soever they would, they should command: and to the Precedents, that they should diligently do what they commanded. And so with the prosperous Estate of his Empire, Religion greatly increased, Quod autem ad sacra templa attinet, quae satis haberent laxitatis, reficiebantur: alia altius erigebantur, latioraque non sine splendoris accessione fiebant. Nova etiam, ubi nulla ante fuissent, ab ipsis fundamentis extruebantur. Pecuniam autem ad hanc rem ex Aerario regio suppeditavit Imperator, scripsitque tum ad Episcopos, tum ad Praesides cuiusque Provinciae: ad illos quidem, ut quae vellent, imperarent; ad hos autem, ut morem gererent Episcopis, eorumque imperata studiose facerent. It aque una cum prospero Imperij statu, magnopere crevit Religio. Out of the Lands of his own Tribute in every City he took a certain Pension that was accustomed to be paid into the treasury, and distributed it to the Churches, and Clergy and by Law decreed that his gift to be perpetual: 6. He caused the sign of the Cross to be made upon the Armour of his Constantine his honour to the sign of the Cross. Soldiers, to accustom them thereby to serve God. He builded a Church in his Palace, and used to have carried with him when he went to War, a Pavilion after the manner of a Church, that both he and his Army being in field might have a Church to prayer, and pray unto God, and receive the sacred Mysteries: for Priests and Deacons which according to the Institution of the Church should execute those duties continually followed that Tent. He took away by Law the old punishment of the Cross used by the Romans. He caused that sign to be made on his own Image, whether impressed on money, or painted on tables. 7. And whereas the Romans had an old Pagan Law against the single Sozom. supr. l. 1. cap. 9 How he honoured the chaste and virginal life. and unmarried, after the Age of 25. years, disabling them to make a Will, or their kinsmen to enjoy their goods by any Legacy, or Testament, and confiscated half their goods, which died without children (this Law was made by the old Romans, to replenish not only their City, but their whole Dominions with multitude of men, having lost many by civil Wars not long before the making of this Law (this Emperor perceaving that they which determined to profess Virginity, and live without children for the love of God, by this Law to be in worse condition than others, enacted and published a Law that both the unmarried, and they which had not children, should enjoy equal liberty with others, and further decreed, that they which had vowed virginity and chastity, should have greater Privilege than the rest. And which was a most great Argument of this Empeperours' revence towards Religion, he freed all Clergy men in all places from that Law, and gave power unto all such which should be called before civil Magistrates, to appeal to the judgement of Bishops; And their sentence should be of force, and have more Authority then of other judges, Vetus He exempteth Clergy men from secular judges. erat apud Romanos lex, quae vetuit caelibes, si annum vigesimum quintum praeterijssent, paribus cum his qui nuptias contraxissent, Privilegijs frui: iussitque praeter alia multa, etiam ut nihil commodi, etiam si genere proximi essent ex testamento suorum caperent. Quinetiam eos qui nullos habebant liberos, dimidiata parte bonorum quae erant reliqua mulctavit. Haec lex a veteribus Romanis sancita fuit eo consilio, ut non urbem Romam solum, verum etiam caeteram suam Ditionem hominum multitudine complerent: quandoquidem haud longo tempore ante legem latam, quamplurimos bellis intestinis ac civilibus amiserant. Quare Imperator cum videret eos qui & virginitatem excolere, & sine liberis esse propter Dei amorem, in animum induxissent, hac de re in deteriort esse conditione: legem plebi promulgavit, quae iubebat, ut cum caelibes, tum liberis carentes, pari iure cum caeteris omnibus fruerentur: Immo vero etiam decrevit, ut qui castimoniae & virginitati se consecrassent, Privilegio quodam prae caeteris donarentur. Illud porro est plane maximum reverentiae Imperatoris erga Religionem argumentum, quod clericos ubique per legem ob eam rem conditam immunitate donari voluit: quodque illis, qui erant in iudicium vocati, dedit potestatem, si modo animum inducerent Magistratus civiles reijcere, ad Episcoporum iudicium provocandi, atque eorum sententiam ratam esse, & aliorum judicum sententijs plus habere Authoritatis. All these and more such public Acts, and duties of a Christian Emperor, Eusebius, Sozomen, and others Euseb. l. 2. de Vit. Constant. c. 39 40. 41. 42. 43. 44. 45. 46. l. 3. c. 4. 5. 6. 7. 9 Sozom. Hist. Eccl. l. 1. c. 8. 15. 16. 17. Ruffin. Hist. l. 1. c. 1. Socr. l. 1. c. 2. 3. 4. 5. prove to have been done by Constantine, diverse years before some Roman Writers affirm he was baptised by Pope S. Sylvester in the year before the Nicen council the 324. of Christ. THE IX. CHAPTER. CONSTANTINE DID NOT PROLONG HIS Baptism so long as some writ. He was not baptised, by an Arrian Bishop, never fell into Arrianisme, or any Heresy. 1. THEREFORE for the honour of this our Emperor, and Country, Baron. & Spond. An. 324. to examine this more particularly: Baronius, Spondanus and others both late, and more ancient Writers do demonstrate against some Grecians, not a little suspected of that great sin, & Heresy of Arrius, or Favourers thereof, with which suspicion they have not abstained to seem to accuse this our renowned Emperor, especially towards his later days, that he was both innocent of that crimination, and not baptised a little before his death at Nicomedia by an Arrian Bishop, but long before, and somewhat before that Heresy was condemned in the Nicen Council, & by S. Sylvester Pope of Rome, and in that his then Imperial City, of which I shall more plainly entreat hereafter. Among their Arguments besides Authors of all kinds, Greeks' and Latins Pagans, and Christians with other invincible testimonies, a reason of chief importance is, that so Religious and verruous a Prince and Benefactor, of the Church of Christ by Religion would not, and in conscience could not so long hazard his salvation, by deferring his Baptism, the door to enter into ●●. The same Argument by proportion I may use against Baronius, and all those, that delay the Baptism of this renowned Emperor until the 324. year of Christ, when he had been Emperor almost 20. years before, and so long, and more a Christian in judgement and affection at the least, as I have invincibly proved. He that had sought by so many, and chardgeable means, to take away, prevent, and hinder negligences and sins in other Christians, in all places of his Dominions, may not be thought so negligent, and forgetful of his own good, and happiness eternal, so many years in so many dangers as he underwent to play his soul at hazard, and tempt God so long and often in so high a degree. 2. And these Authors Themselves set down many Christian Acts and Baron. & Spond. in Annal. an. 313. 314. 315. 316. 317. 318. 319. professions of Constantine which free him from such neglect. In the next year to his Victory against Maxentius, being the year of Christ 313. he gave his sister Constantia a Christian, as these men say, wife to Licinius, not then probable that he could be so mindful of his Sisters spiritual good; and careless of his own, when especially, as all Histories testify, he made this match for the propagation of Christian Religion, Licinus by this means joyening with him in this business, by his procurement. He giveth the greatest reverence, & highest honour to the Decrees & Sentence of Bishops, gave his Palace Lateran to Pope Melchiades in Rome, and Revenues to all other Bishops in the tenth year of his Empire, he celebrated the Feast and solemnity thereof Christiano ritu, as a Christian should, and rejecteth the wont Pagan exercises. He granteth great liberty to all Bishops. Warreth against Licinius, for defence of Christian Religion, pro defensione Religionis Christianae. He was the only Emperor, none to resist him in the year of Christ 319. and then every where he gave peace to the Church of Christ, pacem Ecclesiae ubique restituit, abolishing the Witches and Soothsayers of the Pagans. All these besides other Christian works and Acts, Baronius confesseth Constantine publicly performed 5. or 6. years before the Nicen Council. How then can he probably teach, that he was batized the year before. He confesseth there were by his procurement 600. Bishops at the Council of Arles in the year 314. in the year 325. 318. Bishops at Nyce in Bithynia, and 377. at Rome. 3. If Constantine chief Agent to abolish the Pagan Flamens, to whom these Bishops succeeded had not been a Christian much longer, how could so many Bishops be so soon assembled together, or have been in the whole world. The very summoning and assembling them from so many, so remote, and separated Nations into two places, must needs demand a fare longer warning. Again it is evident both by Greek and Latin Authors, that Constantine was in the East, and not at Rome, where he was baptised, when the Nicen Council was kept, and at the City of Nice before the Bishops were assembled there. So many Disputs both with Arrians and Pagan Philosophers as were had in that Council, so many matters there handled and concluded, and Canons by all Registers and Authors decreed in such public affairs of so great consequence, in the whole Church of Christ, after so long and difficult journeys before they could be assembled, and many private differences & contentions first ended, before matters of faith were handled, sufficiently warrant us by example of all other Counsels, that this so general, and first of that nature that ever was, must needs be of a longer continuance answeareable to the difficulties thereof, and so this Council ending in the 325. year of Christ, & Constantine baptised before the calling thereof, he must needs be baptised long sooner than the 324. year of Christ. 4. I add further, that it is evident both by Eusebius, Socrates, Sozomen, and others ancient, and by Baronius and Spondanus themselves, that the year of dissolving and ending the Nicen Council did occur with the 20. year Eusebius l. 3. de Vita Constant. cap. 14. 15. l. 4. c. 40. 47. Socrates l. 1. c. 12. Sozomen Histor. l. 1. ca 24. of the Empire of Constantine, wherein his great Feast, of vicenalia kept every tenth year of an Emperor, was celebrated, after the Council was ended: his rebus a Concilio ad hunc modum decretis, accidit, ut dies festus iam anno vigesimo Imperij Constantini vertente ageretur, erat enim Romanis in more positum ut decimo quoque anno Imperij cuiusque Imperatoris diem festum celeberrimo hominum conventu agitarent. Thus hath Sozomen, and Socrates is plain that this great Festivitie of the twenteth years Reign of Constantine, which Baronius & Spondanus with others affirm to be the 325. year of Christ, was begun and celebrated after the Nicen Council was ended, Imperator post confectum Concilium Socrat. lib. 1. Sup. festum solemne ad vigesimum annum Imperij sui, ut assolet, celebraverat. Therefore if this great Feast and solemnity continuing all that year, was not begun until the Council was ended, and yet celebrated in that 325. year of Christ, wherein they say this general Council was only kept and ended, we have neither a whole year, nor any great part of it, for celebrating the Nicen Council in the same, yet if a whole year could be assigned heareunto, Baron. & Spond. Annal. an. 325. §. 3 I should not be bold to say with Baronius and Spondanus; that this Council was begun and ended in one year, and that no Antiquity alloweth more unto it, than a year, Affirmanda est uno eodem que anno inchoata ac pariter consummata: nec apud Antiquiores ullum est reperire exemplum, quod ultra annum Synodus perduravit. For besides the reasons before made, Baronius and Spondanus §. 2. supr. An. 325. Euseb. in Chron. Niceph. lib. 8. ca 26. Metaphrast. apud Lipom. confess, that both Eusebius, Nicephorus and others writ otherwise, Eusebius saith it began the 15. year of Constantine: By the others it held about three years, Synodus Niceae annis tribus & paulo longius est acta. 5. To these I add of our own Antiquaries, Florentius Wigorniensis, Matthew of Westminster, and others. The Monk of Westminster saith, that Constantine was baptised by S. Sylvester at Rome in the year of Christ 318. Matth. Westm. an. gratiae 318. 320. Florent. Wigorn. Chron. an. 306. 315. 319. anno gratiae 318. and the Council of Nice was called in the year 320. anno gratiae 320. Florentius writeth, that Constantine was baptised Christian, and by S. Sylvester Pope 8. years before the Nicen Council was called: and that this Council was called five years before the vicenalia feast year of that Emperor, when as before it ended. Marianus Scotus writeth in the year of Marian. Scot aetat. 6. l. 2. An. 321. 322. Christ 321. that then the baptising of Constantine by S. Sylvester Pope was known in Britain, as no late thing, and citing Saint Bede, for the same, setteth down the calling of the Nicen Council to have been in the year 322. three years before the agreed time of the ending thereof. One of our old Manuscript Histories saith, that Constantine relieved the Church of Manuscript. antiq. An. 312. Christ in the 312. year of his Nativity: Anno Domini 312. Constantinus Magnus Ecclesiam Christi relevauit. Anastasius Bibliothecarius saith, Constantine was baptised in the 18 year of his Empire, Constantinus Anno 18. Imperij sui est baptizatus. Cedrenus saith it was done by S. Sylvester in the seventh year of Anastas. Biblioth Chron. Georg. Cedrens. in Constantino. Flor. Wigorn. sup. his Reign, Septimo Imperij sui anno Magnus Constantinus a Syluestro sanctissimo Romae Papa baptizatus Lepraque hoc pacto liberatus est. Our Country man Florentius Wigorniensis maketh him a baptised Christian, and by S. Sylvester in the same seventh year of his Empire, when as before, all Persecution ceased in the West Empire. Berengosius also is of the same mind, writing that Constantine presently upon his vision of the Cross and Victory against Maxentius, being the same seventh year of his Reign, presently sent for S. Sylvester, and was baptised by him: Constantinus autem ad placandum totius operis Berengos. de Invent. Crucis l. 2. cap. 3. Damasus in vita S. Syluestri. To. 1. Concil. Martyrolog. Roman. die 31. Decemb. Menolog. Graec. eod. die. Baron. Annal. An. Christi 312. An. Constantin. 7. Euseb. Histor. l. 10. cap. 1. 6. 7. Binnius' Annot. in Concil. Rom. Tom. 1. Concil. Baron. An. D. 313 Constant. 8. Augustin. Epist. 152. & collat. cap. 3. Epistol. Constantini apud Euseb. l. 10. Histor. cap. 5 Euseb. supr. c. 5. cap. 6. opificem, continuo ad se Romanum fecit accersiri Pontificem a quo confirmatus & baptizatus. And S. Damasus or whosoever the ancient Writer of the Pope's lives asscribing many years and Acts to S. Sylvester, setteth down this of his baptising Constantine for the first of all. So doth the old Roman Marty raloge and Menologion of the Greeks' also. And Baronius himself confesseth that in this his very seventh year Constantine set forth many Edicts both for the restoring the goods of Christians, Privileges, and Immunities of their Clergy, as also to relieve the Christians that had been persecuted out of his own Treasure; And the next year after, he gave to Pope Melchiades immediate Predecessor to S. Sylvester his Palace Lateran in Rome, to be his See, and allowed Appeals unto him, even of the Bishops of Africa, as namely in the cause of Caecilianus Bishop of Carthage with above 20. other Bishops with him, & wrote his letters to Pope Melchiades to that purpose, to hear, judge, and decide the cause. His particular Epistle unto him about that business is extant in Eusebius, so is his Decree and order given to Anilinus Proconsul of Africa, to command him, presently upon the receit of those his letters, he should cause all goods that had been taken away in any City, or other place from Christians, and their Churches to be restored to them again, whosoever usurped them, and giveth him strict charge, and command herein. 6. There also be other commands of his one to Cecilianus Bishop of Carthage, signifying unto him, that he had given commandment to Vrsus Perfect of Africa, that great sums of money should be given to the Christians of Africa, Numidia, and Mauritania, and he should see it distributed according as he had given him direction, sent unto him by Osius before. The cap. 7. other is to Anilinus before named, commanding him, that all the Christian Clergy there should be free from Tributs, and Vectigals, and all this was done as he setteth down, before the overthrow Constantine gave to Licinius, or Licinius opposed against him. Which Baronius affirmeth was in the 316. year of Christ. And in the very next year 314. of Christ, the same Author Baron. Annal. An. 314. Matth. Westm. An. 321. Ado in Chronic. Baronius setteth down the first Council of Arles, where as he from Ado and others writeth, there were 600. Bishops assembled, together with Claudius, Vitus, Eugenius and Cyriacus the Pope's Legates, and addeth further from Eusebius, that Constantine himself was there present with the Bishop, Sed & ipsum Imperatorem Constantinum cum Episcopis interfuisse Eusebius declarat. Which presence and sitting of Constantine with the Bishops in Council Euseb. l. 1. de Vita Constant. cap. 37. Eusebius plainly confesseth, Tanquam communis Episcopus a Deo constitutus, ministrorum Dei coegit Con●●lium, & in media istorum frequentia ac congressu adesse, & una consider non dedignatus, in medio consessu quasi unus e multis assedit. And yet affirmeth, that diverse other Counsels were called, and kept in Baron. An. 315. this year: as at Ancyra in Galacia, Neocaesarea in Pontus, and Laodicea in Phrigia. In the next year 315. he affirmeth Constantine published a Decree in preventing murdering of children, like a good Christian Prince, Constantinus Imperator dignam planè Christiano Principe edidit sanctionem. And an other against the jews, which persecuted such of their Profession, as became Christians, commanding therein all such jews with their partakers to be burned. And subjected all Christians which should forsake their Religion, and profess judaisme to the same punishment. So we might proceed to the other years between this and the 324. year, wherein Baronius would have him to be baptised, needles to be related in this place, these being more than sufficient to prove he was baptised long before that time. Which Ensebius doth give plain testimony unto, even by Baronius his own calculation: for Baronius setting down the war between Constantine and Licinius, to have been in the year 316. Eusebius saith, that Licinius did then oppose against Euseb. Hist. l. 10 cap. 8. 9 God almighty, whom he knew Constantine did worship, Licinius ubi belelum Constantino infer decrevit, etiam ipsum omnium Deum quem a Constantino colisciebat, impugnare aggreditur. Eusebius thus writeth immediately after those Letters written to Anilinus Caecilianus, and others before about the seventh year of Constantinus, as Baronius before hath witnessed. Eusebius there also calleth Constantine a man renowned for all kind of piety, omnis pietatis virtute clarus. 7. And to put us out of all doubt in this business Euseb. doth manifestly prove, Euseb. l. 1. vit. Constant. c. 34. 35. 36. 37. 41. that Constantine had given such freedom and donations to the Church of Christ, as be remembered: honoured Bishops, builded Churches, caused Counsels to be called, and was present in them with the Bishops, and many things of like nature, before the tenth year of his Empire. Heremias Sozomen before Sozom. l. 1. Hist. cap. 8. hath witnessed, that he received the Sacraments in the Church in this time, Sacra mysteria percipere. Which none but actually and really Baptised Christians might do, or did at any time. If any man shall object that S. Melchiades Pope was a Maryr, and so not likely to receive such favours from Constantine: Baronius well answereth, he was accounted as many others were for the great Persecution he endured under Maximian, and not because he Baron. An. 313. was violently put to death for Religion, but died in a peaceable time. Which the old Roman martyrologue confirmeth: Romae S. Melchiadis Papae, qui in persecutione Martyrolog. Roman die 10. Decembr. Maximiani multa passus, reddita Ecclesiae pace quievit in Domino. Which proveth that Constantine had given Liberty to Christians before S. Melchiades death, which was within a year and little more of Constantine his Victory against Maxentius. After which time there is a silence in Histories of any Persecution, where Constantine reigned. And therefore S. Sylvester being fled to the Mountain Soractes, in Persecution, when he was sought for to christian Constantine by Divine Vision, argueth for them that hold before, that the was baptised in the seventh year of his Empire, and by S. Sylvester, not then Pope but soon after, and so said to be baptised by S. Sylvester Pope, because a litter after, by the death of S. Melchiades, he was choose to that dignity. 8. The opinion of Constantine his Leprosy and miraculous curing thereof at his Baptism, can be no argument for the deferring thereof to a later time, for we find that his daughter S. Constantia, or Constantina was also infected with that disease, as most probable from her Father, and as miraculously cured thereof at S. Agnes her Tomb by her prayers, as her Father was by S. Sylvester his baptising him. So that we may rather say of them both, so miraculously cured to the great glory of God, & Conversion of many, as Christ said of the man borne blind, whom he gave sight unto, that neither he, nor his Parents in that respect had sinned, but that the works of God might be manifest in him: Then with Pagans impute such punishment to the demerits Io. cap. 9 of Constantine, which Euagrius earnestly contendeth to clear him off. And the greatest matter that is objected, being the death of Crispus his son, this Euagr Hist. l. 3. cap. 40. 41. could be no cause to deserve that Leprous punishment, Crispus death being long after Constantine his Baptism, wherein he was cleansed from that infirmity. Which both Baronius and Spondanus confess, and affirm. Sozomen Baron. & Spond. An. 324. proveth by many Arguments, that Crispus lived many years after his Father Constantine was a Christian: Costantini ad Christum conversionem, plurimis argu●entis demonstrat longè aunt Crispi obitum contigisse, ipsumque C●●spum plures vixisse annos postquam Pater Christo nomen dedisset. 9 Therefore I marvel how they could write before, that Constantine was not baptised until the 324. year of Christ, in which they say Crispus his death was, and now thus confidently teach, that which I only contend, that Constantine was a Christian long & many years before that time. And Nicephorus, Platina and others teach, that this Crispus was baptised by S. Nicephorus lib. 7. cap. 33. in fine Platina in Marco Sylvester, together with his Father Constantine, when Maxentius was overthrown in the seventh year of Constantine, una cum ipso Crispus eius filius divinum participavit lavacrum, & ambo candidam vestem induerant, pulsis urbe Tyrannis. And Sozomen plainly affirmeth, that Crispus died in the 20. year of the reign of Constantine, and before in his life, being Caesar, joined with Sozomen Hist. Eccles. l. 1. c. 5. his Father in many Laws for the liberty of Christians, Crispus vicesimo anno imperij paterni mortem obijt: qui dum viveret, multas leges cum patre unà, utpote qui secundas Imperij parts, Caesar enim erat, obtinuisset, pro Christianorum libertate sancivit. And saith Constantine was instructed in Christian Religion in Britain, before he came to Rome against Maxentius in the 7. year of his Empire. And saith this is evidently apparent among all men: Apud Britannos & Gallos' & reliquos illius orbis Incolas, liquidò constat inter omnes, Constantinum primum religione Christiana inbutum esse antèiter faceret, quam Constantinus adversus Maxentium bellum gessisset, peragrasset Italiam, & Romam usque venisset. Further certain it is that Crispus was taught and instructed by the renowned Christian Lactantius. And both Eusebius and Euagrius say, this Crispus was a most Godly man, and most beloved of God, pientissimus, Deo charissimus, before the Euseb l. 10. Hist. cap. vlt. Euagr. l. 3. cap. 41. time Constantine his Father and he obtained their victories in the East about the year of Christ 314. And as Eusebius with others ancient, and Baronius and Spondanus after them are witnesses, in the beginning of the tenth year of Constantine, which was the 315. of Christ, Constantine kept the Feast & Solemnity Euseb. l. 1. vit. Constant. cap. 41. Baron. & Spondan. an. 315. Ammian. Marcellinus lib. 27. c. 2. Zosimusl. 2. de Constantino Euagrius l. 3. Histor. cap. 40. of his decennall reign, as a Christian ought to do, ut Christianum decebat. 10. To this, the very Pagan Writers themselves of that Age give sufficient Testimony: Ammianus Marcellinus maketh memory of the Font wherein Constantine was baptised at Rome, Constantinianum Lavacrum: And Zosimus saith plainly he was converted to the Christian Religion by a Spanish Christian, which upon good reasons Baronius and Spondanus make it a thing without Question, was that great learned and renowned Osius of Corduba in Spain, so familiar with Constantine in this time of S. Melchiades and S. Sylvester first being Pope: his verbis magnum illum Osium Cordubensem in Hispania Baron. & Spond. An 324. Episcopum ipsi Constantino charissimum, intelligi nulla est dubitatio. This greatness and familiarity of Conftantine with Osius, we do not find to have been more at any time, then when he sent him into Africa, about the liberty of the Christians there, & his great Alms to be disposed unto their poor, Epist. Constant. apud Euseb. l. 10. Hist. cap. 5. 6. 7. as appeareth in his own letters extant in Eusebius, and others written by all Writers soon after the Victory of Constantine against Maxentius, and before Licinius opposed against him. About which time he was baptised by S. Sylvester, having been thereto formely persuaded by Osius and others. And Constantine in his Epistle to Pope Melchiades, next Predecessor to S. Sylvester, Epist. Constant. ad Melchiad, Pap. apud Euseb. l. 10. Hist. cap. 5. before remembered is witness, how great reverence he then bore to the Catholic Church of Christ, before S. Sylvester was Pope, none later vestram diligentiam tantum me reverentiae Ecclesiae Catholicae tribuere, ut velim vos nullum prorsus scisma vel dissidium aliquo in loco far. And concludeth his Epistle, that God almighty would preserve him many years, divinitas magni Dei multis vos annis custodiat. This was about the time he sent Osius into Africa, and presently upon his Victory against Maxentius, for so long as he lived Emperor, Africa was under him, and no part of Constantine his Empire. 11. Again it is currant in Histories, that Maximinus' Emperor, or Tyrant in the East miserably died in the 314. year of Christ, yet Constantine in that Euseb. l. 4. de vit. Constant. cap. 32. Constant. orat. ad Sanct. caet. cap. 22. cap. 23. 19 his renowned work warranted by Eusebius, and named, Oratio ad Sanctorum c●tum, doth speak of this Maximinus as then living and persecuting Christians, where he plainly professeth himself a true Christian, often calling Christian Religion, his Religion, nostram Religionem. There he publicly and learnedly more like an old Professor, and Doctor thereof, than a Catechumen therein, defendeth and proveth it against Pagan Philosophers, and all adversaries, by the Law of Moses, the Prophets, & their most certain and evident Predictions and Prophecies of Christ, by his own and his Disciples Miracles, the sanctity of his life, and Doctrine, the Prophecies of the Sibyls & others among the Gentiles: the Impiety, Insufficiency or Invalidity of all other Profesons in Religion, & all usual Christian Arguments in this cause. Briefly in particular, in the very beginning of this Work he professeth himself to celebrate the Feast of Easter, and such Solemnities of Christ as the renowned Christian Bishops did, in the very first words thereof, Salutaris dies festus Paschalis, qui est velut clarissimum diei & solis lumen, primordium Resurectionis universae carnis, pignus promissionis, & semita ad aeternam vitam deducens, nobis, charissimi Ecclesiae Praesides, reliquique omnes amici, vosque frequentes & beatae Religiosorum multitudines, qui ipsum Deum Religionis Authorem, tum intimis animi cuiusque sensibus, tum expressis vocum praeconijs, secundum ea quae prophetarum oraculis praedicta sunt, sine intermissione celebratis, nobis inquam adest, ad sactè augustéque celebrandum. Where he plainly expresseth, that he celebrated this holy Christian Feast, and Solemnity with such holiness, and devotion, as the Christian Bishops, and other Religious men and people did. And thus proceeding in his whole Work of 26. Chapters, concludeth as he began: That both he and all which profess true Religion, both for their own salvation, and prosperity of the Common wealth must give thanks to our Saviour, and Cap. 26. & vlt. supr. obtain of Christ by holy prayers & often supplications, that he will be pleased not to cease, to bestow his benefits upon us. For he is the invincible Defendor of the Just, he is the most strong propugner, he is the best judge. And finally he is the Captain, that leadeth to Immortality, and giver of everlasting life. Par est omnes qui pietatem sectamur, nostrae ipsorum salutis, & rerum publicarum prosperitatis causa, Seruatori gratias agere, & Christum sanctum sanctis precibus atque orationibus crebris nobis placatum efficere, ut beneficia eius in nos confer non desinat. Iste enim est justorum Defensor invictus: iste Progugnator fortissimus: iste optimus judex: iste denique immortalitatis dux, & vitae aeternae Largitor. Thus Constantine himself hath testified in his own cause. And Batonius Baron. & Spond. An. 324. Zosimus l. 2. Sozomen. l. 2. Histor. Ecclesiast cap. 2. Bed. l. de locis sanct. cap. vlt. Glic. l. 4. Zonar. Annal. Tom. 3. Cedrens. in Comp an. 18. Constant. Nicephor. l. 8. ca 4. with others writeth both from old Pagan and Christian Authors, that Constantine after his Baptism by S. Sylvester, stayed no little time in Rome openly professing himself a Christian, and before his departure thence bestowed such great Riches and Principality upon S. Sylvester & the Roman Church as many antiquities testify, and left the City of Rome to S. Sylvester. After which he went to Ilium, where old Troy stood, intending to make it his Imperial City, 800. miles or little less from Rome, and builded the gates for a City there upon an high hill still remaying in Sozomen his time, as he witnesseth: profestus ad campum pro Ilio situm, non longe ab Hellesponto urbis formam & magnitudinem descripsit, inque praecelso & edito portas extruit, quae adhuc etiam a mari illac navigantibus cernuntur. And having thus fare proceeded therein building a new City, was, as the same Sozomen testifieth, and Baronius admitteh, admonished by an heavenly vision to desist from that work, and build his intended chief City at Byzantium in Thracia, which he did, and going to this Byzantium so Miracoulously assigned unto him, began his Magnificent buildings there, as Baronius and Spondanus themselves acknowledge, Baron. & Spond. in Indice Annal. v. Constantinus an. 324. jacob. Gedeon. An. 324. Bin. Tom. 1. Concil. in Syluestro. ● Cedr. supr. Conc. Rom. c. 1. in the 324. year of Christ, Consilium inijt de nova urbe condenda, in quam transferat Imperium, & post tentatum Ilium, divinitus eligit Bizantium Anno Christi 324. 12. Cedrenus setteth down this building of Byzantium two year's sooner, the Roman Council, Baronius and others say, that after Constantine was baptised he stayed the whole time of that Council in Rome before he went into the east. And the Donation itself of Constantine after he was baptised is dated in his 4. Consulshipp, which Baronius, Binius and others confess to have been in the year of Christ 315. Marianus saith it was in the 312. year of Baron. & Bin. sup Marian. Scot aetat. 6. an. 312. Concil. Roman. c. 1. Barthol. Carranza ante Rom. Concil. Roman. Concil. c. 20. & vlt. his Incarnation. And the Roman Council wherein he, a baptised Christian, both as the same Council and others testify, was present, and bore the charges of the Bishops assembled there: Constantinus vehicula vel annonas omni loco praestari praecepit, was kept, as the same Council delivereth, in the third Consulship of Constantine, which was by all men before the 315. year of Christ, 3. Kalend. junij, Donno Constantino Augusto tertio & Prisco Consul. By which it also appeareth, that his son Priscus was living long after his Baptism. And so the opinion of them, which say he was dead before, is answered by this Council, subscribed unto by 284. Bishops, 45. Priests, 5. Deacons and 2. Cap. 10. & 20. Acoluthists together with Constantine one Emperor, and S. Helen his Mother after them, as appeareth in all Copies of that Council, Et subscripserunt 284. Episcopi, & 45. Presbiteri, & 5. Diaconi & duo scquentes, & Augustus Constantinus & matter eius Helena. Therefore this Council being kept in Rome after Constantine was baptised, as all agree, and is evident in the same Council in express words, Constantinus baptizatus a Syluestro Episcopo urbis Romae, Cap. 1. and in the third Consulship of Constantine, and this Emperor there present in Rome, and two years after at the least, as appeareth by the Act of his Donation to S. Sylvester granted there before his going into the east, bearing date the year of his fourth Consulship and at Rome: Datum Romae Donatio Constantiniin fine sub tertio Die kalendarum Aprilium Domino nostro flavio Constantino Augusto quater et Gallicano viro clarissimo Consulibus, he must needs be baptised long before the 324. year of Christ, about the beginning of S. Sylvester his Papacy. For this Roman Council is clear, that he was baptised before the calling thereof, and provided wagons to transport so many Bishops thither, which required no small time, diverse of them coming from remote parts and Countries. Again there was so generally a Conversion of the Romans to Christ Roman. Concil. can. 1. 10. before this Council, that the Perfect of Rome himself was converted, and present in this Council: erat ibi & Calphurnius Christianus, Praefectus urbis. Besides, whereas this Council testifieth, that S. Helen our Empress was also there, it proveth a long time between the Baptism of Constantine, and then assembling of this Council. For our renowned Historians, Marianus and Florentius Wigorniensis prove, that S. Helen was in Britain, when her son was baptised at Rome by S. Sylvester, and hearing of it, wrote unto him from hence: Constantino a Papa Syluestro baptizato scripsit de Britannia sibi sua Marian. Scot l. 2. aetat. 6. an. 321. Floren. Wigorn. in Chronic. matter Helena. And without question had answer from him again, before she addressed herself for so great a journey, and afterward was no short time in that Travail. And before we bring either S. Helen, or Constantine, or any other to this Council, we must, except we will unreasonably with some deny that History, say that the longe-provided-for dispute between S. Sylvester and the jews in the presence of both Constanstine & S. Helen was solemnly summoned and kept after S. Helen her coming to Rome, and before the beginning of that Council we must allow no short time for so great a Council. And yet Constantine, by the date of his own Edict and Donation, was in Rome 2. years at the least after all these things ended, which will bring his Baptism to the time of my former computation. Otto Frigensis, besides so many others before, doth plainly say, that Constantine Otto frigen. Chronic. l. 4. cap 2. was a Christian before Licinius joined with him for the peace, and Privilege of Christians in their public Edicts, Constantinus Christianus factus pacem Ecclesijs reddidit, cui etiam ad hoc Licinius consensum praebuit. THE X. CHAPTER. THE UNDOUBTED TRUTH OF THE DOnation and munificent enritching of the Church of Rome by Constantine the Great Emperor. 1. AMONG other the bounties and magnificences of Constantine to the Church of Christ, especially the Apostolic See of Rome, before he departed thence to Byzantium, and the Eastern Countries, that which is called his Donation or gift to S. Sylvester, is renowned in Histories, and bearing date in the year of his fourth time being Consul, except it be misdated, it must needs be granted in the 315. of Christ, as Historians commonly consent. divers, especially Protestant's of this Age, have called the credit hereof into question. Yet except we shall disallow Severin. Bin. To. 1. Concil. notat. in Edict. Constant. in S. Syluestro. both the Testimony of God, and men of great credit, and in no small number even of this Nation, besides an almost numberless company of other Countries, we may not deny the honour thereof to that our Emperor, and this kingdom his native soil. A Protestant Bishop with others do thus cite how this donation was prophesied of before Constantine's time. Adueniet Princeps, sub quo pacabitur orbis, Et finem accipiet veterum cultura Deorum. Constantinus apud Thrace's, quà Bosphorus aequor Thracius Euxinis aegeum ingurgitat undis, Io. Bal. l. 1. de Act. Roman. Pont. in Syluestro. Baptist. Mantuan. l. 2. de Vita S. Blasij. Constituet sedem Imperij: Latiumque relinquet Christo, & Romuleam septem cum collibus urbem. Saint Bede is a manifest witness, that long before the days brechtus King of the Longabards long before his time the Cottian Alps and other parts of Italy did belong to the See Apostolic of Rome, until the Longabards by violence took them away, and this King of theirs Herebrechtus restored them, Herebrechtus Rex Longobardorum multas curtas & patrimonia Alpium Cottiarum, quae quondam ad Ius pertinebant Apostolicae sedis, sed a Longobardis Bed. de 6. aetatib. mundi. in Tiberio 2. multo tempore fuerant ablata, restituit iuri eiusdem Sedis. Which long time of the right of the Roman Church to this Patrimony thereof, not finding any other donation of them unto it, will bring us to the days of Constantine. Our old English History saith, S. Sylvester received the Patrimony of S. Peter, that is for to say, the kingdom of Italy, with the City of Rome of Constantine the Emperor, Old. Engl. Hist. part. 4. fol. 38. and to the whorship of the Church of God he turned it. Harding thus writeth: Constantine gave his own Palays royal With Rome all whole, and all the dignity Through out Romany, with-Sea Imperial Harding. Chron. cap. 63. fol. 50. To Sylvester, that had the Papal ●ea, He gave it to him all quite and free, And to his Successors perpetually. 2. William of Malmesbury citing S. Aldelmus and others saith, that herein S. Aldelm. l. de virginit. Guliel. Malmesbur. l. 4. de Regib. Constantine obeyed God's command, paruit Augustus visioni, professus non debere Imperatorem Romae principari, ubi a Christo principabantur coronati Apostoli. Henry of Huntingdon and others set down at large, an Epistle of S. Gregory Pope of Rome to King Ethelbert of kent, converted by S. Augustine, wherein he testifieth no less, when he saith, this great Emperor Constantine made the Roman Commonwealth and himself subject unto our Lord Gregor. Epistol. ad Ethelbert. Reg. apud Henric. Hunt. Histo. l. 3. Matth. West. an. 335. Manuscript. antiq. in Constantino. jesus Christ, Constantinus quondam pijssimus Imperator Romanam Rempublicam omnipotenti Deo & Domi no nostro jesu Christo secum subdidit. And Matthew of of Westminster plainly saith, that Constantine gave by his Donation old Rome, the head of the world, to the blessed Apostles S. Peter and S. Paul, Imperator Constantinus Caput mundi Romam beatis Petro & Paulo sub testamento tradidit. I find in an old Manuscript History principally of this Nation in this manner: Constantinus omnes dignitatis Imperiales Papae contulit & ipse Sedem Imperialem apud Constantinopolim constituit, dignitatem tamen sedis Apostolicae apud Romam Successoribus beati Petri reliquit. Constantine gave all Imperial dignities to the Pope, and placed his Imperial Seat at Constantinople, yet left the dignity of the See Apostolic at Rome to the Successors of S. Peter. An other written in French thus relateth this matter: Constantine founded 12. Churches in Rome in honour of the 12. Apostles, and after, with the Nobility of Rome went to Constantinople, but before his going, gave his Privilege to the Papal See, and his Palace with all the Regality to S. Peter Prince of the Apostles, and to S. Sylvester and his Successors for ever, Constantin faisoit 12. Eglises Manuscript. Gallic. antiq. cap. 30. en la Citee de Rome en l'honneur des 12. Apostres, & apres que ses nobles de Rome s'en alla à Constantinoble, & avaunt s'en aller donnason privilege du Siege Papale & son Palais où toute la regalité à S. Pierre Prince des Apostres, & à S. Syluestre Abbreviat. Chro An. 310. & ses Successeurs perdurablement. The old Manuscript Abbreviatio Chronicorum hath the same with with S. Aldelmus and William of Malmesbury before. johannes Salisburiensis saith, that Constantine is renowned with joh. Salisberien. lib. 4. Polycrat. cap. 6. apud jodoc. Cocc. Tom. 1. l. 7. art. 10. Anselm. l. 4. cap. 32. in Rubric. eiusdem apud Coce. sup. jodoc. Cocc. in Thesauro Catho lico Tom. 1. l. 7. articul. 10. Abraham Levita Chron. judaic. everlasting blessedness for founding and endowing the Church of Rome, besides other excellent deeds, Constantinus Romana Ecclesia findata & dotata ut caetera eius taceantur egregie, perpetua benedictione insignis est. And S. Anselm. our renowned Archbishop plainly testifieth: Constantinus Imperator Papae concessit coronam & omnem regiam dignitatem in urbe Romana, & Italia, & in partibus Occidentalibus. 3. The number of foreign Writers, both ancient and later, which affirm this donation, is much too ample to be cited in History, Coccius hath gathered many, but left no small company unremembered. And not only Christians but their most professed enemies the jews themselves much to their shame, and confusion give manifest testimony to this Donation. Abraham Levita plainly saith, that Constantine went from Rome, and gave it to the Priests of the Christians, which he termeth Idumaeans, and builded Constantinople, Ipse exijt Roma, & dedit eam sacrificis Idumaeorum ad hanc diem aedificata Constantinopoli. R. Abraham Abin Esra ad cap. 11. Daniel. Rabi, Abraham, Aben, Esra, saith of Constantine: decoravit locum Romae, quae erat Sedes eius, & reliquit eam Petro. He adorned the place of Rome, which was his seat, and left it to Peter. 4. Therefore no man may say, that this History wanteth authority, when so many Writers of great authority affirm it. We may not say it is a late invention, many of these Authors want not antiquity. And the Epistle written Epistol. primitivae Eccl. apud S. Isodor. in collect. Concil. & Tom. 1. Concil. about that time entitled, de primitiva Ecclesia, & munificentia Constantini Magni Imperatoris erga candem, of the primative Church and the munificence of Constantine the great Emperor towards it, which S. Isidor setteth down at large, plainly saith of this Noble Emperor: religiosissimus Constantinus donaria immensa contulit & Fabricam Templi primae Sedis beati Petri Principis Apostolorum instituit, adeo ut Sedem Imperialem, quam Romani Principes possederant, relinqueret, & beato Petro suisque Successoribus profuturam concederet. That he left his Imperial Seat among other munificent gifts to S. Peter and his Successors. joa. Diacon. in Vita S. Gregorij & alij. Gregor. l. 1. Epist. 73. l. 5. Epist. 11. l. 2 Epist. 40. 41. 44. 61. Epist. 10. 52. 55 l. 1. Ep. 72. 2. 68 70. 23. 62. l. 5. Epi. 12. Bed. de 6. aetatib. in Tiberio 2. Paul Diacon. de gest. Longobard. l. 6. Bed. sup. in Anastasio. Paul. Diac. l. 6. sup. Otto Frigens. Chron. l. 4. cap. 3. We find in the life of S. Gregory the Great such munificent & chargeable alms by him, that argueth the exceeding Richeses of the Church of Rome at that time, even when the Longobard had ufurped upon great part of the Patrimony of S. Peter. And this notwithstanding S. Gregory himself in his several Epistles giveth undeniable testimony, that the Church of Rome then had ample revenues in Africa, Naples, Campania, Dalmatia, France, Sicily, Ital●, Sardinia and other Countries. 5. I have related before how the Cottian Alps did of ancient time belong to the Roman Church, and being wrested from it by the Longobards, their King Herebrechtus, or by others Aribertus, restored them again, and as both S. Bede, Paulus Diaconus, and others writ, sent the release thereof to Rome written in golden letters, Donationem aureis scriptam literis Romam misit. And Luitprandus did the like, & Otto Frigensis near in kindred to the Emperors & well acquainted with their affairs, saith; that from the time of Constantine his leaving Rome to S. Sylvester, as the Romans History testifieth, and going to Constantinople, the Roman Church affirmeth, that the most parts were given unto it, as a Right by Constantine, and in Argument thereof claimed Tribute of them unto his time, excepting of the French, which had assisted it in that demand, Romanorum habet historia Imperator Constantinus in tantum Romanam exaltavit Ecclesiam, ut beato Syluestro eiusdem urbis Pontifici, insignibus Regni traditis, ipse se Bizantium transferret ibique Sedem Regni constitueret. Exhinc Romana Ecciesia Occidentalia regna tanquam sui juris à Constantino sibi tradita affirmat, in Argumentumque, Tributum, exceptis duobus Francorum Regnis, usque hodiè exigere non dubitat. Many Arguments and unanswearable also there be of this Donation. The freedom of the French Nation from that Tribute for assisting Regin. in Cronic. Sigebert. Chron. Baron. Annal. in Constant. Binn. Tom. 1. Concil. not. in Edict. Const. the Roman See to recover great parts of the Patrimony thereof, proveth such a Donation. The Palace of Constantine called S. John Lateran's, a Noble Church ever in the Pope's power from that time proveth it. No Emperor since then having either Palace or Residency in Rome, when before this Donation it was in all Histories the known chief Imperial City in the world, maketh it manifest. The especial Reverence and honour which Constantine ever performed towards the Roman Church above all others, compared with his bounty and magnificence to all, beareth no small testimony in this kind. So do the Examples of other newly converted Kings, especially of this Nation, as King Lucius, King Ethelbert, and others, all most reverently honouring that See Apostolic. Therefore our Protestant Writers themselves, though disliking all Princes, and others Donations and bounties to the Church of Christ, the Richeses and honour thereof, do confess this great gift of Constantine unto S. Sylvester. One a late Poet writeth for their common opinion: From Constantius and Helen proceeded Constantine The most undoubted heir Will. Warner. Albion's England cap. 18. Both to the Roman Monarchy, and this his Parent's Ream. He turned the Empire's ebbing pomp into her fllo●ing stream, And was a Prince Religious: yet (with reverence be it said) If less Religious, than not he the Empire had decayed By largess to a●ponpous Priest, and seized him of Rome. THE XI. CHAPTER. OF THE SETTLING OF THE IMPERIAL Seat at Byzantium, or Constantinople, and Conversion of, or settling the Christian faith in many Nations by the help of our British Emperor Constantine: But Ireland not then converted. 1. CONSTANTINE having thus disposed of his Imperial Palace in Rome, and bestowed so magnificent gifts, and revenues upon that holy Apostolic Church, departed from thence towards the Eastern Countries, having a resolution to settle his Seat of Empire at, or near the place of old Troy Ilium, not fare Sozom. l. 2. Hist. Eccles. cap. 2. Baron. & Spond. Annal. an. 324. in Indice. Sebast. Munster. Cosmogr. l. 4. in Graecia pag. 937. 938. from Hellespontus. And as Sozomen with others delivereth, laid the platform there of his chiefest City, building the Gates upon an high hill, which remained in the days of Sozomen, and were seen to such as sailed upon that Sea, à mari illac navigantibus cernuntur. But was admonished by an heavenly vision to desist from that design, & build his commanding City at Byzantium, in Thracia, which he according to the direction given him by God performed, Ei ista molienti Deus noctu visus, alium locum quaerere iubet: atque cum Byzantium, oppidum Thraciae ultra Calcedonem urbem Bithyniae situm, in memoriam ei redigisset, eam ut habitatoribus complendam, quip quae nomen Constantini mereretur, curaret admonuit. Itaque verbis Dei obsecutus oppidum quod Bizantium vocabatur, dilatare, & maximis amplissimisque moenibus cingere coepit. This divine vision, and direction was, as Sozomen hath plainly testified before Constantine went to Byzantium: and after he came thither, and before he laid the foundation of his Imperial City there, he had an other heavenly apparition, and admonition about the same matter in the City of Byzantium, as our own ancient and approved Antiquaries Saint Aldelmus a renowned Bishop, and William Malmesbury with others deliver unto us, Imperator in Civitate quae Byzantium S. Aldelm. lib. de laudib. Virg. cap. 12. Guliel. Malmesburiens. lib. 4 de Regib. in Gulielmo 2. & alij apud eund. vocabatur cum membra sopori dedisset, & debitum naturae solueret. Which vision was in this manner: A very old woman, decrepit and almost dead appeared unto him, whom Saint Sylvester commanded to raise her up by prayer: And Constantine praying the old woman arose, and became a most beautiful young woman, who by her chaste look pleasing his Princely sight, he cast his cloak upon her, and put a Diadem adorned with gold and precious stones upon her head. And Helena his mother said unto him, she shall be thine, and shall not dye until in the end of the world. Constantine awaking and troubled with the vision, ignorant of the meaning thereof, gave himself to fasting, and in the seventh day of his fast, in his sleep saint Sylvester appeared unto him, and said: The old decrepit woman is this City named Byzantium, in which thou now remainest, whose walls are consumed with Age, and are almost fallen down. Ride upon that thy horse whereon thou didst ride in thy white vestures when thou wert baptised in the City of Rome, visiting round about the Tombs of the Apostles, and Martyrs, and carry thy Labaru, or Ensign that is embroidered with the sign of Christ of gold, and precious stones in thy right hand, let the bridle of thy horse lose, and go as the Angel of God shall lead thee. And draw the point of thy Labarum so on the ground that it may draw and leave a line behind it, by which trace and circuit shalt tho cause walls to be builded, & this old City, & almost dead thou shalt raise to be new, and thou shalt call it by thy name, and make it the Queen of all Cities. The name of Lord jesus Christ shall be magnified in it, and in it Churches of God shall be builded to the honour of all Saints, and thy sons after thee, and the sons of thy sons shall reign in it, Tu fixam cuspidem Labari in terra sic trahe, ut semitam faciat transitus sui, per quam semitam extrui facias muros, & hanc veteranam civitateni, & pene mortuam in iwenculam suscitabis: & tui nominis vocabulum suscitabis, ita ut Reginam illam facias o mnium urbium. Erit enim in ea nomen Domini jesu Christi magnificum, & erant in Gul. Malmesb. l. 4. sup. ea templa Dei ad honorem omnium Sanctorum constructa & filij tui post●te, & filij filiorum tuorum regnabunt in ea. William the Monk of Malmesbury saith, that the answer was, that an Imperial Posterity should reign in that City for ever Et regnabit in ea perpetuo imperatoria progenies, as we have seen many hundreds of years performed. And he addeth that Constantine by fasting and alms deeds procured the solution of this vision from heaven, Huius somnij solutionem Augustus ieiunijs & eleemosynis extrahebat è coelo. And among other reasons did greatly joy also for this, because he borne hear in Britain a colder Nation, could not so well endure the heat of the son, he was by God's commandment to build his chief permanent City there, where both the fruitfulness of the soil, and temper of the air were agreeable unto health, Gratumque admodum fuisse ferunt Imperiali animo, ut illic urbem divino iussu fundaret, ubi & soli uhertas & coeli temperies mortalium saluti conveniret. Quia enim in Britannia natus fuerat, ardores solis exosus est. 2. But the chiefest cause of his joy in this designment unto Constantine was this, to see his own will so to have concurred with the will of God, and to be thus Miraculously confirmed, that the great Liberties & Dononations which he had conferred upon the Apostolic See of Rome, and his leaving that his Imperial City to S. Sylvester then Pope and his Successors, in honour of S. Peter and S. Paul ruling and Martyred there, and to found an other for himself and his Imperial Posterity, plainly expressed aswell by this our English, as other Authors: paruit Augustus visioni proclive, & civitatemae quam Guliel. Malmes. supr. Romae constituit, professus non debere Imperatorem Romae principari, ubi a Christo principabantur coronati Apostoli. And as S. Aldelme addeth, this worthy Emperor S. Aldelm. l. de laudib. Virgin. cap. 12. supra. presently upon this heavenly vision, & direction went to the Church, and acquainted the Bishop of that place, an holy man named Sisaminus therewith, and offering there gifts unto God, and receiving the holy Sacrament of Christ's body, took his horse, and Labarum, as he was directed, and went as the Angel of God did lead him, and caused the foundation to be laid as the mark of the Labarum prescribed. And the City was called the City of Constantine, Constantinople, in the Greek languadge to this day, Euigilans Constantinus statim ad Ecclesiam perrexit, indicansque Episcopo civitatis viro sancto, nomine Sisamino, somnium quod prius viderat, & offerens Deo munera, & communicans Sacramentum Dominicum ascendit equum, & perrexit, quo eum duxit Angelus Domini atque per semitas Labari, fundamenta creverunt. Appellata est autem civitas Constantini, quod Graeco sermone interpretatur Constantinopolis usque in hodiernum diem. 3. Great was the honour and glory both temporal and spiritual of this City. William of Malmesbury saith, the Wall was twenty miles in circuit, Viginti millia passuum muro complexa. And thereupon termed by the Turks as Gul. Malm. supr. Sebastian. Munster. Cosmogr. l. 4. in Graecia & Constantinopol. Sozomen. Hist. Eccl. l. 2. c. 2. Cosmographers have written, Stampolei, or Stampolda, id est, ampla civitas the great City. Sozomen witnesseth that in all men's judgements in his time, it fare excelled Rome both for number of people, abundance of money and Richeses, Tum frequentia hominum, tum pecuniae & divitiarum abundantia Romam omnium consensu longè superaret. And for spiritual Dignity the same Author writeth of this City: the faith of Christ so increased there, that very many jews, and almost all the Gentiles there were converted to Christian Religion. And this City being made the chiefest of the Empire at that time, when the Religion of Christ was so generally dilated, it did not afterward defilc itself either with the Altars or Temples of the Gentiles, except only while julian did reign a short time, the error of the Gentiles was renewed, but presently after extinguished again. Constantine placed a Court called a Senate in it, and assigned to the Senators the same honours, and Privileges, which were given to the old Romans, and laboured to make this City called by his name equal to Rome, which is in Italy. He adorned it with many and most great Churches, to whose labour herein God himself gave assistance, and by certain visions confirmed that the Churches founded in that City were holy and bringing salvation, cuius propenso studio Deus ipse opem tulit & visionibus quibusdam confirmavit, Ecclesias in ea urbe aedisicatas, sanctas & salutares esse. He setteth down one of these Churches principally to have been then in great reverence even with Pilgrims resorting unto it in pilgrimadge and devotion, called Michaelium, because S. Michael the Archangel appeared there, and in this Church Sozomen himself received great help. And diverse others fallen into inevitable mischances, and dangers, into diseases and unknown griefs of body so soon as they prayed in that place were prefectly delivered from the calamities where with they were oppressed. Which would be too long to mention particularly, being so many, Eam quae in loco qui vestae sacer obim dicebatur, in maximo honore tum a peregrinis, tum a civibus ex illo tempore habitam fuisse constat. Idem locus iam Michaelium nominatur. Loco verò istud nomen eò impositum est, quod pro certo creditur, diwm Michaelem Archangelum ibi apparuisse. Quod etiam ipse equidem non paruum in eodem loco beneficium adeptus, verissimum esse confiteor. Atque idica se habere argumento praeterea esse possunt multae aliae res, quas compertum est ibidem gestas esse. Nam nonnulli in graves casus & peric●lae quibus nullo modo possent emergere, alij in morbos aut perturbationes corporis incognitas dilapsi, simul ac in eo loco Deum precati essent, calamitatibus quibus premebantur, penitus liberati sunt. Verum quo pacto ista, & quibus hominibus evencrint, singillatim persequi longum esset. 4. And to give some notice to Posterity what manner of divine service was used then in these holy Churches, to assuer us, it was the Sacrifice of Mass, which was offered there on sacred Altars, and they adorned with Crosses & holy Images: the same Author testifieth that in this Miraculous Church there was an Altar for offering that blessed Sacrifice, with Cross or Crucifix placed upon it, Crucis effigies in altari illius Ecclesiae statui solet. And that usage and custom was confirmed by divine Miracle, testifiing that from the time of Christ's suffering upon the Cross what soever things were done either for the common profit of mankind, or the private of some, either by holy Angels or godly and perfect men, they were not rightly done, without the virtue of the saving Cross, Visio divinitus oblata, quandam Crucis effigiem, quae in altari illius Ecclesiae statui solet, ante oculos proposuit: declaravitque manifesté, res quaecunque a tempore quo Christus in Crucem actus erat, velad utilitatem humani generis communem, vel ad privatam quorundam, seu a divinis Angelis, seu a pijs & perfectis hominibus gestae fuerunt, non sine virtute Crucis salutaris rectè gestas esse. 5. Where we find as great honour and reverence given to the Cross, from Christ, as after. And this Author living in this fourth hundred of years near the days of this Emperor testifieth, with diverse others, that in the Empire of Constantine, and by his means, the faith of Christ was not only dilated throughout the Roman Empire, but into the whole world, Christi nomen Constantino rerum potiente, in orbem universum propagatum sit. Christi Religio etiam ad ipsos Barbaros pervasit. The Celts, the uttermost people of the Gauls by the Ocean, the Goths, and people bordering upon them, the Inhabitants by Ister, Armenians, Perfians, and others were then converted to the faith of Christ. The Kingdom of Ireland by some Writers not converted in the time of Constantine the Great. 6. Among the Countries and Kingdoms then converted, diverse do reckon the Kingdom of Ireland to have been one, and by this means and manner, as both Catholic and Protestant Historians relate it, Ireland received the faith of Christ in the year 335. when as Fincomarc reigned in Scotland, and this happened by means of a woman among the Picts, who growing famuliar with the Queen in the year 322. preached the Christian faith unto her: the Queen won the King, showing him what had been preached unto her. And the King disposed his people to receive Edw. Grymston. book of Estate. in Ireland. pag. 36. §. 15. Baptism about the year 335. The Irish have lived since in the Romish Religion until the time of King Henry the eight, when as the Protestants Religion began to be preached, the which hath been since in that Country planted by Queen Elizabeth and King james. Thus hath a late Protestant Writer. An other saith: the holinsh. l. of the first Inhabitation. of Irel. Scotish Chronicles avouch that in the days of their King Fincomarke, who departed this life in the year of our Redemption 358. Ireland was converred to the faith by this means. A woman of the Pictish blood, chanced, say they, to serve in those days the Queen of Ireland, which woman being a Christian herself, first instructed her Mistress in the faith and true points of Christianity, and the Queen her Husband, who converred the whole Irish Nation. Hector Boethius for the Scottish Historians relateth it in the same manner: Hiberniam Hect. Both. Scot Hist. l. 6. fol. 104. unde Scotis origo per id tempus Christi cultum accepisse ferunt: res a modico principio orta, ut Nostratium scribunt nonnulli miraculis coaluit. Mulier Christian● pietatis cultrix (Pictici eam fuisse sanguinis Scotici asseverunt annal) Reginae insinuata, Christi nomen illi mirificè praedicavit, reverendumque effecit. Regina Regem docuit: Rex uniucrsum populum, Fincomarco Rege Scotis adhuc imperante. And Not Ireland but Iberia in Armenia rather converted at this time. addeth, that this was at the same time, when so many other Nations, remembered before, received the Christian faith, Complexi sunt & eadem tempestate complures Orientis Occidentisque populi, laetis animi● verae Religionis cultum. But I dare not affirm this History to be true of the Irish Nation: for either the Theodoret. Hist. Eccles. l. 1. cap. 24. Sozomen Eccles. Hist. lib. 2. cap. 6. Hist. Tripart. l. 3. c. 1. Russin. Eccl. Hist. l. 1. cap. 10▪ same, or the very like is related by Theodoret, Sozomen, Russinus, Cassiodorus and others, as done in the Country of Iheria, and the people Iberes then inhabiting Armenia, by many degrees separated from our Hibernia or Iberia, jerna, or whatsoever name it ever had, and only resembling it in demonination, Eodem Imperatore (Constantino) regnante, fertur Iberes ad Christi fidem deductos esse. Est haec quidem Gens barbara, robusta & bellicosissima Armeniam interiorem incolit versus Septentriones. 7. And the same ancient Author living near that time and the days of S. Patrick the Apostle, and Converter of our Irish Nation, doth take upon him particular knowledge, being a mere stranger to our Hibernia, that the Sozomen supr. c. 6. Iberes then, and so converted, did worship Christ with great devotion from that to his time: ad hunc modum Iberes fuere ad fidem in Christum inducti & eum adhuc permagno studio colunt. When the contrary is witnessed by all Writers of the adjoining Irish people. And the Relators themselves of this opinion to be understood of the Island of Ireland, confess as much. One of them a Protestant holinsh. supr. thus writeth even from the Irish Antiquaries, By the report of the Irish Writers themselves, this should not seem altogether true: for they affirm, that their Country was rather still esteemed, as one of the unchristened Lands, till about the year 426. whilst Celestine the first of that name governed the See of Rome. Who sent S. Palladius and after his death S. Patrick thither to convert that people. When it is evident both by Sozomen, Theodoret, and the Composer of the Tripart History, all the whole Nation of Iberia was converted in the time of Constantine, and preserved in the true saith, long after the days of S. Celestine, S. Palladius, and S. Patrick the Irish Apostles. Again it is evident in the life of S. Patrick by all Antiquities that S. Patrick being a Christian in his youth, was Manuscr. antiq. in vit. S. Patricij Capgrau. in cod. Holinsh. supr. taken a Prisoner out of Britain, and so kept by the Irish Pirates and Infidels, both Princes and subjects there being such at that time. Further whereas they say it was a Pictish woman that was so perfect and learned a Christian then to convert that kingdom of Ireland, it is made certain in Histories, that S. Ninianus the first Apostle and Converter of the Picts, was not borne at this time. 8. How then is it credible that there was such a woman among them having Theodoret. supr. Ruffin. Histor. Eccl. l. 1. cap. 10. Apostolic gifts, as Theodoret writeth of that woman, which converted the Iberians in Armenia: Apostolica dona consecuta est. And Ruffinus living in this Age saith, she cured the sick by laying them upon her sackcloth, & addeth further that this Iberia was fare from our Ireland, Iberorum gens quae sub axe pontico iacet. And he relateth this History from the mouth of the King of that Country, named Bacarius, Governor of Palestina living with him in Jerusalem, as a familiar friend, Haec nobis ita gesta, fidelissimus vir Bacarius, gentis ipsius Rex, & apud nos domesticorum comes exposuit, cum nobiscum Palaestini tunc limitis Dux, in Hierosolymis satis unaminiter degeret. When we find no such King of Ireland, much less that went then to Jerusalem, and was so employed there by the Emperor. Wherefore seeing our Scottish Chroniclers themselues make this History, as it appertaineth to Ireland, but Ferunt, a report: and our Both. Scotor. Hist. l. 6. fol. 104. holinsh. supr. English Antiquaries before have it but from them, which thus received it, and give it no more credit than it had from them, and not any otherwise allowing, but rather improving it by the Irish Tradition itself, I dare not say, that Ireland was thus and then converted, but the Identity or nearness of name gave first original of that opinion unto some Writers in these parts, to apply that to Ireland, which is meant in Histories of Iberia in Armenia. Whosoever desireth to know how many Kingdoms & Countries in the world were converted, unto, or confirmed in the faith of Christ in, and by the happy Regiment of Constantine, may make some conjecture thereof, by the names and number of Bishops subscribing to the Nicen Council, beside so many of the Western parts, as I have remembered before: Eusebius and others testifiing, that out of all Europe, Africa, & Asia were present there. Their Subscriptions Socrat. Histor. Eccl. l. 1. cap. 5. Euseb. vit. Const. l. 3. cap. 7. Concil. Nicaen. Tom. 1. Concil. in subscript. are out of Egypt, Thebes, Libya, Palestine, Phoenicia, Syria, Arabia, Mesopotania, Persia, Cilicia, Cappadocia, Armenia the lesser and greater, Pontus both the one and other, Galatia, Asia, Lydia, Phrygia, Pisidia, Licia, Pamphilia, Rhodes, Cous, Lemnius, Corcyra, Caria, Isauria, Cyprus, Bythinia, Dacia, Misia, Macedonia, Achaia, Thessalia, Calabria, Carthadge, Dardania, Thessalia, Dalmatia, Pannonia, Gallia, Gothia, Bosphorus. THE XII. CHAPTER. OF THE CALLINC OF THE NICEN COUNCIL by the temporal assistance of Constantine against the Arrian Heretics. The Decrees thereof, highest spiritual Power of the Popes of Rome and general Counsels, by general agreement of all, Pope, Emperor and others. 1. THE external wars, and conflicts of holy Christians with jews, and Pagans, being thus happily appeased, and quieted, by this our most blessed Country King, Emperor, and chiefest nursing Father, that ever was in the world, of the Church of Christ, as was foretold by the Prophet, erunt Reges nutricij tui. An other kind of combat and civil Sedition was raised against them by domestical Adversaries, the Arian Heretics, for appeasing whose rage, & fury, not only the spiritual Power of the highest See Apostolic, and other sacred Catholic Bishops, but the brachium seculare, and temporal assistance of this most worthy and magnificent Emperor, was necessary, and to be used. 2. How needful the authority of the chiefest See was in such an Assembly, and for decision of such Controversies as were there debated, is sufficiently proved before, this Council itself giveth pregnant testimony unto, making it a rule and Square to all Churches: Antiqui mores seruentur. Quandoquidem & Nic. Conc. Can. 6. Episcopo Romano hoc est consuetum. And Eusebius confesseth, that although the Bishop of Rome was old: yet the chief rule belonging to that City, he sent Priests thither to supply his place, Quanquam urbis illius, penes quem Imperium Euseb. l. 3. Vita Constant. c. 7. est, Episcopus, ingravescente aetate praepeditus, abfuit: eius tamen Presbyteri, qui aderant illius locum suppleverunt. So have others. And in the Council they being only Priests, and no Bishops, they did not only and singularly definitively subscribe, which no other Priests were allowed to do, but subscribed before the Bishops in the name of S. Sylvester then Pope, Victor & Vincentius, Presbyteri urbis Romae, pro venerabili viro Papa & Episcopo nostro sancto Syluestro, Nicen. Conc. in subscr. Tom. 1. Conc. subscripsimus, ita credentes sicut supra scriptum est. 3. That the Assembly of all, or so many Bishops, as could be called together The highest spiritual authority of general Counsels, and Popes of Rome. in general Council was necessary in that and such times of contention, to embrace true faith, sincere charity, and due worship to God, that without such means those duties could not firmly and certainly be observed, that holy Emperor himself giveth a public testimony in his general Epistle to all Churches, una fides, concors dilectio, ac erga omnipotentem Deum pietas, aliter Epist. Constant. apud Euseb. l. 3. de Vit. eius c. 16. & Theodor. l. 1. Hist. c. 10. stabili firmoque ordine constitui non potuit, quam in Caetu omnium, aut saltem plurimorum Episcoporum coacto. His ita institutis suscipite lubentibus animis coel●stem gratiam, & plane divinum mandatum. Quicquid enim in sacris Episcoporum Concilijs constitutum fuerit, id ad divinam voluntatem est referendum. Neither hath he given less dignity before, by his Imperial Constitutions to the See of Rome, than the primative Popes thereof have claimed unto it from the beginning, by the Donation and gift of Christ to be the chiefest and commandress of all Churches; Which this glorious Emperor doth often reiterate: ut Principatum Constant. in Privileg. Rom. Eccl. teneat super omnes in universo orbe terrarum Ecclesias. And this he declared publicly not only by his own Imperial Authority, but with the consent of all his Nobles, and the Roman Senate: cum omnibus nostris Satrapis & universo Senatu, Optimatibus que meis. 4. This renowned Emperor was fare from claiming Primacy in spiritual affairs, in authoritatively assembling Counsels, or any other respect. Yet were not the temporal duties & offices of this good Emperor wanting unto this sacred Council: But as our ancient Christian Kings from our first Conversion did ever publicly at their Coronation promise, profess, and swear upon the holy Ghospels, and Reliks' of Saints, that all the days of their lives they would Leg. S. Eduardi apud Gulielm. Lamb. l. de leg. Roger. Hoveden Annal. part. postr. in Richardo 1. preserve peace, honour, and reverence to God and his holy Church, and the Ecclesiastical parsons thereof, kneeling before the Altar: coram Archiepiscopis, Episcopis, & Clero & populo flexis genibus ante Altare coram positis sacrosanctis Euangelijs, & plurimorum Sanctorum reliquijs, ut moris est, iuravit, quod ipse omnibus diebus vitae suae pacem & honorem, atque reverentiam Deo & sanctae Ecclesiae, & eius ordinatis portaret. 5. So this our most Noble Emperor, and King, seeing the great troubles & contentions were like to fall upon the Church of Christ by the Arrian Heretics, and Quartodecimans, about the observation of Easter, and no other means left to prevent and appease these calamities, but by a general Council of Bishops, as he hath testified before: and these could not conveniently either be called, or continued together, but by the temporal aid, and assistance of so general, and potent Commander, to provide means for their coming forth of so many different and remote Countries, to prepare a convenient and secure place, for so great and worthy an assembly, to furnish them with victuals and other needful provision and defence there, and to take order that whatsoever those holy Bishops should conclude and determine by their spiritual power in matters of Religion, should be defended & maynetained by his temporal sword, and Authority, in an eminent Religious manner, and he magnificently performed these Imperial and Regal observances. 6. Eusebius then living is witness, that to bring this Assembly together, this holy Emperor helped much giving Power to some of the Bishops to use the horses provided for public affairs to bring them thither, and to others sent a great number of beasts with furniture for their journey, in ea re peragenda Euseb. vit. Const. l. 3. c. multam attulit subsidij Authoritas Imperatoris, ac nutus: qui nonnullis fecit po●estatem, equis publicè ad Iter celeriter conficiendum dispositis utendi: alijs permagnum jumentorum instratorum, quibus veherentur, numerum suppeditavit. The place for their Assembly he provided to be his own Palace in the City of Niece, and in the great Hall thereof on either side convenient seats were placed for that number, Cum universi convenissent, praeparatus erat a Rege locus amplus in Regia Euseb. supr. c. 10. Theod. Histor. Eccl. l. 1. c. 7. instructus subsellijs & solijs quae Episcoporum numero sufficere. And doing his due reverence to them, willed them to enter and consult of the matters questioned: atque it a debito ipsis honore habito, iussit introire & consultare de re proposita. So long as the Council continued, he largely and liberally ministered diet Euseb. supr. l. 3. c. 9 unto them all, Quibus omnibus cibaria in singulos dies Imperator large & liberaliter suppeditari mandavit. Coming into the Council in his Imperial habit, would not sit down, until the Bishops caused him so to do, Non prius consedit, quam Episcopi adid innuissent. He appointed his armed Soldiers with drawn Cap. 10. swords to keep the Bishops from hurt or danger, Satellites armati districtis Cap. 14. gladijs, undique Regiae vestibula obseruabant: per quorum mediam turbam sancti Dei homines absque formidine ingressi sunt & ad interiores Palatij aedes perrexerunt. 7. The Council being ended, he made them a great and solemn banquet, Euseb. sup. c. 14. 15. Theod. Hist. Eccl. l. 1. c. 10. Sozomen. Hist. Eccl. l. 2. c. 14. Sozom. Eccles. Hist. l. 1. c. 20. and rewarded every one of them with honourable gifts, Quisque pro dignitate muneribus honorifice donatus fuit. And the Council having by their spiritual Power condemned Arius and his favourers, and decreed he should not cume to Alexandria, Concilium tum Arium, tum suae opinionis fautores pariter abdicavit, decrevitque ne veniret Alexandriam: this holy Emperor assisted herein with his Civil Power bannishing Arius, and setting forth an Edict to all people that they should account both him and his favourers for wicked men: and if any book written by them should be found, it was to be burned, that no monument might remain of him, or his opinion: Imperator non solum Arium mulctavit exilio: verumetiam Episcopis omnibus & populis Edictum scriptum misit, ut tum illum, tum cius opinionts fautores impiorum numero ducerent: & si qui liber reperiretur ab illis scriptus, in ignem conijcerent; quo neque ipsius, neque opinionis cuius Authour fuerat ullum monumentum extaret. And that who soever should be proved to hide or conceal any of his books, and not presently bring it forth to be burned, should be put to death: Quod si quis aliquem librum eius occultare deprehenderetur, ac non illico in publicum productum incenderet, ut capitis mulctaretur supplicio. And he maketh the Decrees of the general Council by so many and worthy Bishops to be his warrant and direction for such proceed, affirming that such a sentence is the sentence of God, confirmed by the holy Ghost with the assent of so many renowned Bishops, Eam enim nihil aliud esse quam Dei sententiam Const. Epist. ad Eccles. Alex. Sozomen. Hist. Eccl. l. 1. cap. 24. Socrat. Hist. Eccl. l. 1. cap. 6. consensu tot tantorumque Episcoporum per spiritum sanctum stabilitam. And by Socrates his Relation, he plainly avoucheth that Decree of the Bishops assembled at Nice was to be thought no other thing, than the sentence of God, the holy Ghost being resident in the minds of such and so many excellent men, and revealing unto them the will of God, Nam quod trecentis Episcopis visum est, non est aliud putandum, quam Dei sententia: praesertim cum in talium & tam praeclarorum virorum mentihus sacer insideret spiritus, qui illis divinam voluntatem aperuerit. These be the words of Constantine himself: which Socrates the Relator of them, so expoundeth as they plainly signify. And I have before declared, that the will of the Bishops there assembled was the will of God, and Socrat. supr. cap. 6. that such a number of Bishops did by the divine inspiration of the holy Ghost agree in the same mind and sentence, summatim dicam, omnium qui ibi convenerant voluntem, Dei voluntatem appellat: nec dubitat quin tanta Episcoporum multitudo, divino spiritus sancti afflatu, in eadem ment & sententia consenserit. So likewise doth Ruffinus relate, and expound other words of Constantine, uttered thus to the same Bishops in that Council: God hath ordained you Priests, Ruffin. Histor. Eccl. lib. 2. c. 2. and given you Power also to judge of us, and therefore we are rightly judged by you. But you can be judged by none, for God hath given you as Gods unto us, and it is not convenient, that a man should judge Gods, but he alone of whom it is written: God stood in the synagogue of Gods, and in the midst judged Gods. Ait ad Episcopos: Deus vos constituit Sacerdotes, & potestatem vobis dedit de nobis quoque iudicandi, & ideo nos a vobis rectè iudicamur. Vos autem non potestis ab omnibus iudicari. Vos etenim nobis a Deo dati estis Dij, & conveniens non est, ut homo iudicet Deos, sed ille solus de quo scriptum est: Deus stetit in Synagog a Deorum, in medio autem Deos discernit. 8. And yet such Assemblies of Bishops so dignified could not either in this or any other Council without the consent and sentence of the Pope of Rome, decree and impose upon the Church any Canons, and this was a received Law and Canon before this time, as Pope julius, Socrates, and others than living witness, Canon Ecclesiasticus vetat, ne Decreta absque sententia Episcopi Romani Ecclesijs sanciantur. And in that time, and before, this Church of julius Papa, & Socrat. Hist. Ecc. l. 2. c. 13. c. 11. Rome had Primacy, before, and above all other Churches, Ecclesia Romana Privilegium praeter caeteras obtinebat. And this was acknowledged by those Bishops of the East themselves, in their Public Epistle to Pope julius, which were the greatest Enemies to S. Athanasius, and the Roman See, protesting the Roman Church was chief and principal above all others, even from the beginning, being the School of the Apostles, and Metropolis of piety, Literis Sozom. Hist. Eccles. l. 2. c. 7. suis fatebantur Romanam Primas apud omnes far, utpote quae Apostolorum schola & pietatis Metropolis iam ab initio fuisset. Thus Protestants themselves translate these Greek Writers, and thereupon are forced to make this their jacob. Grynaeus in Interpret. Socratis & Sozom. supr. Athan. Apol. 2. contra Arian. & epist. ad Marc. Pap. Athan. & Episcop. Egypt. Theb. & l. epist. ad Foelic. 2. Pap. Tom. 1. Concil. own note and gloss from them, Ecclesiae Romanae Primatus: The Supremacy of the Church of Rome. 9 And not only Saint Athanasius, which was present at this Nicen Council, doth in diverse places give this Supremacy to the Roman See, but he and all the Bishops of Egypt, Thebaida, and Lybia do acknowledge, that both they and their Predecessors did then and ever depend of the Roman See: and this according to the Decrees of the Canons: Pater beatissime quia semper Antecessores nostri, & nos à vestra Apostolica sansta Sede auxilium hausimus, & nostri vos curam habere agnovimus, praefatam Apostolicam & summam expetimus, iuxta Canonum Decreta, Sedem, ut inde auxilium capiamus, unde Praedecessores nostri Ordinationes, & dogmata, atque sublevationes ceperunt. And there call the Church of Rome their Mother, to give them suke, and plainly say, that the Canon's command, no great cause may be Decreed without the Bishop of Rome: Canonibus iubentibus, absque Romano nos de maioribus causis nihil debere decernere Pontifice. 10. And the same Bishops of Egypt in their Epistle to Pope Foelix the 2. in this time writ, that it was Decreed in this Nicen Council by general consent of all, that no Council might be called without the consent of the Pope of Rome: and speak this of their own knowledge, as some of them then present there: scimus in Nicaena magna Synodo 318. Episcoporun ab omnibus concorditer esse roboratum, non debere absque Romani Pontificis sententia Concilia celebrari, nor Bishops Episc. Egypt. ep. ad Foelic. 2. to be condemned, nec Episcopos damnari. And complain that the Heretics then within 25. years of that Council, had burned the Canons thereof, Synodica Capitula incensa, nobisque sublata. 11. They testify also, that in the same Nicen Council was Decreed, that from all Bishops and Metropolitans, appeals were to be used to the Bishop of Rome, and that from Christ our Lord himself power of binding and losing by especial privilege above all others, was given unto that See, Similiter & à praedictis Patribus (Nicaenis) est definitum consonanter, ut si quisquam Episcoporun, aut Metropolitanorum Comprovinciales vel judices suspectos habuerit, vestram sanctam Romanam interpellet Sedem, cui ab ipso Domino Potestas ligandi & soluendi speciali est privilegio super alios concessa. 12. This doctrine and practice also is allowed and confirmed in the great Conc. Sardicen. Can. 7. Council of Sardice, held within 22. years of that of Nice, wherein both Osius, Athanasius and others which were then present, were also present, consented and subscribed, granting not only Supremacy to the Pope of Rome, and Appeals to him, but that by any Priest, his Legate, he might invalidate & disannul the Acts of Counsels in all places. To which Decrees the Bishops of this kingdom of Britain consented being present there. And this is evident Epist. S. Athanasij & Episc. Aegypti ad S. Marcum Papam & Epist. eiusdem ad eosdem. Tom. 4. oper. S. Athanasij. by the proceed of the Nicen Council itself, not thinking that the Authority of so many Bishops there assembled together with the Pope's Legates were of sufficient credit to make Decrees unquestionable, except they were confirmed by the Pope of Rome himself. And therefore as is manifest by the Epistle of S. Athanasius Patriarch of Alexandria, and the Bishops of Egypt to S. Mark Pope of Rome, and his Answer unto them, the very authentical Copy of the Nicen Council containing 70. Canons, with the very Subscriptions of all the Bishops therein assembled, was sent to S. Sylvester then Pope of Rome. Which can carry no other gloss or interpretation, than which the Epistle itself of the same Nicen Council to S. Sylvester, dated Paulino & juliano Consulibus doth give, entreating him to confirm their Decrees, Quicquid Epistol. Synod. Nic. add sylvest Pap. & Syluestri. Rescript. Tom. 1. Conc. apud Sur. & Bin. & M. S. Ant. Colonien. constituimus in Concilio Nicaeno, precamur vestri oris consortio confirmetur. And his confirmatory Rescript, confirmo, giveth the same, dated in the seventh Consulship of Constantine. Which Authority of the See of Rome, the same Epistle of S. Achanasius the great Patriarch of Alexandria, and all the Bishops of Egypt doth sufficiently prove, calling the Church of Rome the Mother and Head of all Churches: quae est matter & caput omnium Ecclesiarum. 13. And add further, that although one of them was Patriarch of Alexandria in a distinct part of the world from Europe, wherein Rome is, in the Council of Nice itself set down for one of the chiefest Sees, yet they were all of mean degree in respect of the Pope of Rome, and they were, and ever would, with all committed to their charge, be obedient unto him, Qui licet Athanas. & Epis. Aegipti epist. ad Marc. Pap. supr. exigui ordinis, tamen vestri sumus, vobisque obedientes cum omnibus nobis commissis, & sumus & essesemper volumus. 14. Therefore those Protestants which after so many hundreds of years, would give so large an extension to the sixth Canon of the Nicen Council, as thereby to make the Patriarch of Alexandria to have equal power, and preeminency with the Pope of Rome, do most ignorantly, or rather maliciously wilfully err therein. For hear we see the most holy and learned Patriarch there, living in that time, and present in that Council, and so best knowing the mind thereof, testifing that the Patriarch of Alexandria, and all Egypt subject unto it, were and aught to be subject and obedient to the See of Rome. 15. The like hath the same learned and holy Patriarch, together with the Athan. & Episc. Egypt. Theb. & Lib. supr. same Bishops of Egypt, Thebris, and Libya ackdowledged before. And the Canon is plain, that the subjection of Egypt, Libya, and Pentapolis to the Bishop of Alexandria, was by the permission of the Pope of Rome, his preeminence over them, thus by them all confessed, reserved and no otherwise, Antiqua consuetudo seruetur per Aegiptum, Libiam, & Pentapolim, ita ut Alexandrinus Episcopus Concil. Nicen. can. 6. in trib. Lection. horum omnium habeat Potestatem, quia & urbis Roma Episcopo parilis mos est. So have two several readings of that Canon, and the third is more plain, Quandoquidem & Episcopo Romano hoc est consuetum. 16. Therefore although we give the greatest honour and dignity to that our greatest King, & Emperor, Constantine the Great, or greatest that ever was, due or truly given to any temporal Monarch, or Commander in the world: yet we may not use the Pope of Rome S. Sylnester so dishonourably, whom he so honoured, to take from him so great & Noble a Portion of the highest spiritual Pastoral charge, and office, iuridically to call and confirm Counsels, only and peculiarly belonging to that Apostolic chiefest See, by so many Titles, to bestow it upon a Civil Governor, both having no, and renowncing all such power, how soever potent, worthy and deserving in other respects. And it is evident by Ruffinus, Eusebius, and others, that Constantine was not present in, but absent from the Nicen Council, when it gave judgement in the Questions of Religion: But the chiefest place in such Ruffin. l. 1. Hist. Eccl. cap. 5. affairs, as before is manifest, belonging to the Pope of Rome, and he then being old and absent, it was supplied by his Priests and Vicar's Deputies, Et Euseb. l. 3. de vit. Constantini. cap. 7. Socrat. Hist. l. 1. cap. 5. quanquam urbis illius, penes quam Imperium est, Episcopus ingravescente aetate praepeditus abfuit, cius tamen Presbyteri qui aderant, illius locum suppliverunt. THE XIII. CHAPTER. HOW BRITAIN RECEIVED THE NICEN Council, and agreed with the whole Catholic Church, both in the observation of Easter, and all other holy Doctrines and Observations. 1. AS Constantine had hitherto been most religiously careful for the assembling this Council, assisting what he could in so glorious a work, as I have related before: So it now being ended, and the Bishops dismissed, he did, as Sozomen and others testify, exceedingly rejoice to see the whole Church consenting in faith and Doctrine: Cum iam Concilium Herm. Sozom. Hist. Eccl. l. 2. cap. 1. Nicaenum venisset ad exitum, & Sacerdotes omnes domum, Imperator supra modum ideo laetatus est, quod Ecclesiam universam de doctrina fidei consentientem viderat. And endeavoured as much to have the Canons & sacred Decrees thereof now duly observed, & executed in all places, as he was desirous to have them concluded. 2. And therefore besides his general Edicts, and Epistles to particular men, and States he sent Imperial Letters unto all Bishops, which were absent from Epist. Constant. ad absentes Episcopos de Act. Concil. Nic. apud Theodoret. Hist. Eccl. l. 1. cap. 10. Socrat. Hist. Eccl. l. 1. cap. 6. that Council, of the proceed thereof, the whole Epistle is extant in the Histories of Theodoret, and Socrates with others, and beginneth: Constantinus Augustus Ecclesijs. In these Letters he maketh an honourable memory of the faith, and Religion of his Countrymen the Britan's, or the whole Nation or Lands of Britain, or both the one and other, showing how they consented with all Catholic and orthodox Countries in matters of Religion, & particularly in the true observation of Easter, as S. Eleutherius, and S. Victor Popes had before decreed, and the Nicen Council, now generally received proposed, and confirmed, and Constantine had promised to the Council to cause all others to consent to the same, Ipse in me recepi vestram sapientiam facilé assensuram, ut quod in urbe Roma, Italia, in Africa, in tota Egipto, Hispania, Gallia Britain receaue● the doctrine and Decrees of the general Council of Nyce, and agreed withal orthodoxal Churches in all things and particularly in the observation of Easter. & Britamnia, in Libya & universa Graecia, in Diaecesi Aseatica & Pontica, in Cilicia denique una & consentienti sententia conseruatur, hoc etiam a vobis quoque lubentibus animis approbaretur: in Theodoret It is, in Britannis or, Britannijs in all the parts or divisions of Britain, being then diverse, as is before remembered, and yet all and every one of them, whether where the English, Scots or Welsh now inhabit, did agree in this as in other Catholic doctrines and custom, with Rome, Italy, Africa, Egypt, Spain, Gallia, Libya, all Greece, the Diocese of Asia, Ponticus & Cilicia. And a little before he saith, that all Churches, the parts of all the world, inhabiting either the West, South or North, and diverse in the East observed this manner and use, Quem omnes Ecclesiae, totius orbis Const. in Epist. supr. parts, vel ad Occidentem, vel ad Meridiem, vel ad Septentriones incolentes servant, ac nonnullae quoque quae in locis ad Orientem spectantibus habitant. 3. S. Athanasius also in his Epistle to jovinian the Emperor plainly affirmeth, that the Church of Britain held the same faith with the Nicen Council, Athanasius epist. ad jovinian. Imp. de fide. and before the Nicen Council, as the words of Constantine also prove, and from the beginning of Christianity: cognosce Religiosissime Imperator, hanc esse quae a condito aevo praedicata fuit, & quam Nicaeae Patres congregati agnoverunt, eiusque Suffragatrices esse omnes omnibus in locis Ecclesias sive in Hispania sunt, sive Britannia: and not only the Churches of the West, South, and North, but of the east also, except a few which were of the Arrian faction: nec non & Orientis Ecclesias, paucis admodum exceptis, quae Arianicae opinionis sunt. Therefore very gross or wilful and malicious to the honour of this their Noble Country of Britain, is the Error of those English Protestants, which are not ashamed to suggest unto ignorant Readers, that against so many evident and undeniable arguments and Authorities formerly alleged, this kingdom first received the faith from some schismatical Church of Asia, and only upon this poor and simple pretence, because at the coming of S. Augustine hither, almost 300. years after this time, diverse among the Britan's observed the Feast of Easter, as those few Eastern Churches did, and otherwise then the Nicen Council received, and decreed; when it is most clear and evident by these great witnesses, Constantine our Emperor, S. Athanasius, Theodoret, Socrates and others, that all Britain generally held, and observed the true observation of Easter, both at the time of the Nicen Council, long before, and after. 4. And S. Bede calculating the time of the continuance of that Error among the Scots and Britan's hair, from the beginning to the end thereof, proveth that it had been hear but 30. years at the coming of S. Augustine hither, for he plainly affirmeth that in the year of Christ seven hundred and sixteen, when it was extinct in the Scottish-irish Christians the greatest Promoters of it in these parts, it had continued only one hundred, & fifty years: Bed. Hist. Eccl. l. 3. c. 4. permansit autem huiusmodi obseruantia Paschalis apud eos tempore non pauco, hoc est usque ad annum Dominicae Incarnationis septingentesimum decimum septimum, per annos centum quinquaginta. Which was 30. years before S. Augustine came into this Nation, and no more. When this kingdom first receiving the faith from S. Peter, and the See of Rome, must needs also receive from them that observance they ever used in this Solemnity, which was the same the Nicen Council received, as Ceolfridus in his Epistle to Naitanus King of the Picts Ceolfred. Abb. Epist. ad Naitan. Reg. Pict. apud Bed. Eccl. Hist. l. 5. c. 22. Wilfrid. apud eund. l. 3. c. 25 with others learnedly proveth, teaching S. Peter taught it for an Apostolical Tradition at Rome, and from him S. Mark at Alexandria, Decrevit Apostolica Traditio, quae per beatum Petrum Romae praedicata, per Marcum Euangelistam & interpretem ipsius Alexandriae confirmata est, ut adveniente primo mense, adveniente in eo vespera diei quartae decimae, expectetur etiam dies Dominica a quinta decima usque ad vicesimam primam diem eiusdem Mensis. In quacunque enim harum inventa fuerit, merito in ea Pascha celebrabitur. And great must needs their Error or wilfulness be, which if the Error of the Britan's and Scots herein had been more ancient, that therefore they would thereby make any Argument to derive either that, or any practice, or opinion they had, from that part of Asia, which erred in this point, for they were quite different Errors: that in Asia the same with the jews, not observing our Lord's day, but an other through ignorance of Canons and Ecclesiastical Computations, as S. Bede & others prove, Paschae diem non semper in Luna quartadecima cum judaeis, ut quidam rebantur, sed Bed. Hist. Eccl. l. 3. c. 4. in die quidem Dominica, alia tamen, quam decebat hebdomada, celebrabant: sciebant enim ut Christiani Resurrectionem Dominicam, quae prima Sabbati facta est, prima Sabbat: semper esse celebrandam, sed ut Barbari & rustici, quando eadem prima Sabbati, Wilfr. apud Bed. l. 3. cap. 24. ea quae nunc Dominica dies ●ognominatur, veniret, minime didicerant And yet as S. Wilfrid witnesseth, this Error was not hear general, but only with some of them, and not all: & his non totis: And singular against all the world, even those parts of Asia, from which our Protestant's would bring it hither: contra totum orbem stulto labore pugnant. THE XIV. CHAPTER. OF THE FINDING THE HOLY CROSS AND SEpulchre of Christ by S. Helen, our British Queen, and Empress, and the great honour done to them, and other holy Reliks' of Christ's Passion. 1. WHEN these holy and Religious works and duties were thus in Action, and performance by our Renowned King, and Emperor Constantine, his sacred and blessed Mother S. Helen our Queen and Empress was no less careful, and diligent in advancing the honour of Christ: And having, as I remembered before, forsaken and left her native Country of Britain to visit Rome, and exercise her great Acts of piety and devotion there, and those parts, could not contain and confine the effects and labours of her zeal and charity within those although so large and ample limits. But knowing what blessings and happiness were grown to the world, by the Passion and death of Christ in Jerusalem upon his holy Cross hitherto by all means either jews or gentiles could procure, obscured and suppressed, could not end her painful and pious pilgrimage, until she had visited the parts where Christ had laboured and suffered so much for man's Redemption, and as the Prophet had written, and in an excellent manner above others was performed by her, to worship Christ in the places themselues where his sacred feet Is. c. 60. had stood on earth: adorabimus in loco ubi steterunt pedes eius. Which Eusebius and others after a singular manner in devotion do apply unto her: postquam Euseb. l. 3. de Vit. Constant. c. 41. locis, in quibus Seruatoris erant impressa vestigia, debitam venerationem adhibuerat, idque convenienter prophetico Sermoni dicenti, adorabimus in loco ubi steterunt pedes eius: she began by all means and industry she could, to find out his holy Cross to redeem it from reproach and obscurity, and present it to public honour, and due lustre of glory. 2. The difficulty of this business was great, for besides her tedious journey and Travail thither, and diligent enquiry to find out the place where the holy Cross remained, by all means the Infidels could make concealed from the knowledge of Christians. For as Socrates with others testifieth of the holy Sepulchre, and the Cross of Christ therein hidden, or near to it, as they which embraced the faith of Christ did after his Passion worship his Sepulchre with great honour: So they which were enemies to his Religion, did cover the place with a great heap of earth, and the more to suppress the memory thereof, did there erect a Temple to Venus, & her Idolatrous Statue, Quemadmodum illi qui Christi fidem amplexarentur, post tempus illius Passions illud Monumentum in magno honore habuerunt: sic qui ab eius Religione abhorrerent, loco illo aggere & ingenti terrae mole obruto, delubrum Vener●● in eo Socrat. Hist. Ecc. l. 2. c. 13. Theod. Eccl. Hist. l. 1. c. 18. Sozom. Hist. Eccl. l.. 2. cap. 1. Cassiodor. in Tr. Hist. part. l. 2. c. 18. Ruffin. Hist. l. 1. c. 7. Ruffin. supr. extruxerunt: & loci illius memoria suppressa, Idoli simulachrum erexerunt. Sozomen. saith this holy Empress went to Jerusalem, to pray and visit the holy places, Helena Imperatoris matter venit Hierosolymam, cum precandi causa, tum sancta illa loca visendi, and to find out both the holy Cross and divine Sepulchre of our Lord: lignum crucis venerandae & divinum Domini sepulchrum. 3. This Pilgrimage and Religious journey of this blessed Queen, was, as our ancient Authors say, warranted both by divine commission, divinis admonita Visionibus, Herosolymam petit atque ibi locum in quo sacrosanctum corpus patibulo affixum pependerat, ab Incolis perquirit: and the Imperial Letters of Theod. l. 1. c. 17. 18. Constantine her son: has literas pertulit ipsa Imperatoris Mater. Yet it seemeth by these Letters of Constantine to Marianus Bishop of Jerusalem, principally about the building of a Church in the place of the holy Sepulchre, that both Euseb. l. 3. de Vit. Constantini c. 29 Theod. Hist. Ecc. l. 1. c. 17. Euseb. c. 28. supr. this and the holy Cross were found before, for so these Letters testify as they are extant in Eusebius, Theodoret and others. And Eusebius saith that this renowned Emperor did make a Law for edifing a famous Church about the place of the Sepulchre of Christ, sacratis legibus sancivit, ut templum augustum circa salutare illud antrum extrueretur. And addeth, that he had this purpose long time before, Hoc opus longo iam tempore apud animum proposuerat. By which it is evident, that S. Helen had two jorneyes at the least to Jerusalem, and that she had found the holy Cross and Sepulchre long before her second Pilgrimage, when she carried those Letters of Constantine to Macharius, and by Eusebius and others also, his Imperial Mandate to his Prefects in those parts for building that Church: gentium Praefectis Orientem versus habitantium Eus. supr. Herm. Sozom. Hist. Eccl. l. 2. c. 1. mandat, ut adiumentis necessarijs abundanter & copiose subministratis, opus eximium, amplum & magnificum fabricandum curarent: All written together at the same time, and long time, longo iam tempore, after his blessed Mother did first find these sacred Reliks', as is before remembered. 4. And the History hear of which the Church of Christ publicly receiveth & readeth in the Festitie of the Invention of the holy Cross, doth seem to hold, that this finding thereof by S. Helen was long before the Nicen Council, & soon after the Apparition of the Cross to Constantine, & his Victory against Maxentius, she being admonished by heavenly Vision to perform that Religious duty, Post insignem victoriam, quam Constantinus Imperator, divinitus Breniar. Rom. in Fest. Invent. S. Crucis 3. Maij. accepto signo dominicae crucis, e x Maxentio reportavit, Helena Constantini matter in sommis admonita, conquirendae crucis study, Hierosolymam venit. And yet both Sozomen and others testify, that S. Helen had the Emperors warrant to dig, and purdge the place where the holy Cross was found, Locus ille Imperatoris Sozom. Hist. Eccl. l. 2. c. 1. Nicep. Callist. Eccl. Hist. l. 8. c. 29. mandato fuit purgatus. Which giveth more probability, to that opinion of many Authors before, that the holy Cross was found out, at the least where it was hidden long before the glorious publishing of it about this time to the world, & this before Constantine was Emperor in the East, or had Power to give Authority to do so many things as were required for redeeming those holy Relics from that great obscurity and oblivion, wherein they were buried before, an hundred & fourscore years, post centum circiter octoginta annos, as the Church History before, S. Hierome, Marianus Scotus and others witness. And if we will allow theirs and others, witness, and reckoning these 180. years, ab Adriani temporibus, from the time of the Emperor Adrian, wherein by all those superstitious buildings were erected, until the end of them, when these holy Monuments of Christ were honourably seated in their places, Adrian dying by all Accounts in the year of Christ 139. or 140. these must needs be both found by S. Helen, and so honoured Marian. Scot l. 2 aetat. 6. an. 139. in Imper. Adrian. Hier. apud eund. Capgr. in S. Helena. in, or before the year 320. and all the other superstitions that were placed there, by the Pagans to take away the memory, name, and honour of Christ, were utterly extinguished and desolate. 5. And to give us more warrant, and security herein, those renowned Authors which have delivered these Relations, set down this abomination of desolation to have stood in this most holy place in the 139. year of Christ, so that the term of the continuance of it there 180. years, expireth 5. or 6. years before the Nicen Council ended, by all Accounts. Our English Continuator of Florentius Wigorniensis, who hath written before that the holy Cross was first found out in the time of Constantius, Father to Constantine the Great, affirmeth, that Quiriacus, otherwise named judas, was the 26. Bishop of Jerusalem, Continuator Flor. Wigorn. in Catal. Episcoporum Hierosolymitanorum. and found the holy Cross at the earnest request of S. Helen, Episcopus Hierosolymorum 26. Quiriacus, qui & judas. Ab hoc, sancta exig●n●e Helena, Crux Domini cum clavis est inventa. When by others it is commonly held, that Macharius was Bishop of Jerusalem at this time, and a diligent Agent in this holy labour. 6. Therefore I dare not absolutely determine of the certainty of the time of this holy Pilgrimage & labour of S. Helen in this kind. But it is agreed for certain, that she undertook this journey by the admonition of God: Helena Imperatoris matter divinitus admonita Hierosolymam Iter caepit. She went to pray, to visit Socrat. Hist. Eccl. l. 2. c. 13. Ruffin. Hist. l. 1. c. 7. Sozom. l. 2. Hist. c. 1. Euseb. Vit. Constant. l. 3. c. 41. Theod. Hist. Eccl. l. 1. c. 18. Euseb. de Vit. Constant. l. 3. c. 13. 14. the holy places, do due Reverence or worship unto them, Venit Hierosolymam cum precandi causa, tum sancta illa loca visendi, locis in quibus Seruatoris erant impressa vestigia debitam venerationem adhibuit. This devout journey so long and tedious she undertook when she was very old, almost fourscore years of Age: ea taedium Itineris, senectae etiam labore contempta suscepit: non enim diu post illud mortua est, nata annos octoginta. 7. In this Pilgrimage, as Eusebius writeth, she travailed all the east part, giving infinite gifts in all Cities, and places, what she bestowed upon poor people, can scarcely be reckoned: To some she gave great sums of money, others she abundantly clothed, those which were in Prison or distressed anywise or oppressed by fraud or Injury, she delivered, those that were banished she caused to be restored to their Countries again. Wheresoever she came she adorned the Christian Churches with renowned Monuments, and in all godly duties of life offered true worship unto God. 8. And concerning her finding out the holy Cross, Sepulchre, and other sacred Monuments and Relics of Christ, her labours and pains were wonderful, and by diverse Authors Miraculously assisted by God, so saith Sozomen: monstratione Dei optimi Maximi, God almighty shown her the place. Sozom. Hist. Eccl. l. 2. c. 1. Ruffin. Hist. l. 1. c. 7. Niceph. Callist. Eccl. Hist. l. 8. c. 29. Sozom. & Nicephor. supr. And Russinus: locus sibi divino indicio designatus. And Nicephorus: Deo signis quibusdam & visionibus nocturnis ostendente. Yet this nothing hindereth but she might also use the humane help of an Hebrew dwelling in the east, who by an old Writing was informed of the place, and so informed Queen Helen thereof: Indicio uti quidam memorant, Hebraei cuiusdam versus Orientem habitantis, qui avito quodam scripto admonitus, locum commonstravit. Which opinion both Sozomen and N●cephorus recite from others but deliver for their own sentence, that is, was by divine Revelation. But neither of these hindereth, but rather assist and further one the other, so well agreeing together. The testimony of God giving infallible verity and truth to humane witness, in itself questionable and not known for certain, nor easily to be followed in a business of so great difficulty and consequence, as this was. For as Eusebius, Euseb. vit. Const. l. 3. c. 25. Ruffin. Hist. l. 1. cap. 7. Socrat. l. 2. c. 13. Sozom. l. 2. c. 1. Theod. l. 1. Hist. cap. 18. Nicephor. Callist. l. 8. Hist. cap. 29. Ruffinus, Theodoret, Sozomen, Socrates and others are ample witnesses: not only wicked men, but by their aid, all the damned devils did labour with all devices they could to hide, and utterly to blot out with oblivion that sacred Monument of Immortality. Impious and wicked men did think to make the Sepulchre of our Saviour to be forgotten, and not to be remembered. And in this manner they endeavoured to conceal the truth. 9 They first begun with great toil & trouble to dig strange earth in other places, and bring it thither to cover all the place. Then they raised a great heap of earth exceeding high, and paved it with stones, covering our Lord's Sepulchre with a great Rampire: after, that nothing might be wanting to finish their intended wickedness, upon that huge heap of earth they made an horrible and execrable burying place for bodies of lewd people. And erected a secret Temple to the devil of wanton Venus, filling it with Idols. Then they there offered detestable Sacrifices upon their impure Altars polluted with all abomination. For they thought they should not otherwise compass their intention, except by these horrible impieties they could utterly suppress that holy Sepulchre, Olim viri impij, imo vero istorum subsidio universum daemonum genus omni studio incubuit, ut illud divinum immortalitatis monumentum tenebris obrueret, oblivioneque penitus deleret. Illud Seruatoris sepulchrum impij quidem & scelerati homines ex hominum memoria delere cogitabant, & (quae eorum ins●itia fuit,) censebant veritatem ad hunc modum se posse occultare. Itaque primum permultum capere laboris caeperunt in terra aliunde & extrinsecus inueh enda, qua locum universum obducerent. Deinde cum molem terrae in immensam altitudinem erexissent, constravissentque lapidibus, divinum sepul chrum, ingente aggere supra iniecto, obtegere, post, cum nihiliam illis ad opus explendum deesset, super illum terrae cumulum, nefandum revera & execrabile bustum animarum construere, & recessum lascivae veneris daemoni una aedificare, simulachrisque mortuis complere. Tum detestabiles ibi victimas, super impuras arras, & omni nequiciae labe pollutas immolare. Nam non aliter illud, quod instituerant, se putabant ad exitum posse perducere, quam ut per ista nefaria scelera, salutare illud sepulchrum penitus obruerent. 10. And so fare they had prevailed, by their most malicious profane proceed, in obscuring those sacred and holy Relics, & Instruments of Christ's Passion, and Resurrection for man's Redemption, that although ever since then there had been many Christians, and a continual Succession of Bishops there 26. in number, from S. james to Macharius then Bishop by common computation, this sacred Sepulchre wherein the blessed body of our Saviour was buried, and other honourable Monuments of him were so secretly buried, and interred in the dark grave of oblivion, that they were utterly unknown as I have remembered before, until it pleased God so to honour this Nation of Britain, that he miraculously revealed them to the holy Queen & Empress thereof. S. Helen, and by Eusebius and others also not improbably to Constantine that glorious Issue of this Kingdom. For they say that he gave order and commandment by divine instinct and inspiration, divino afflatus spiritu, Euseb. l. 3. de vit. Constant. cap. 25. 26. divini numinis instinctu impulsus, to have all those profane and heathenish vile Impurities by which their knowledge and honour were suppressed to be removed, and abandoned. 11. In this sacred work peculiarly and most graciously by God's divine providence reserved for the perpetual glory of our Britan's, the Emperor by his highest terreane Power needful therein was chief Commander, and his blessed Mother the principal happy effecting Commissioner and Instrument, Filio suo (Constantino) ei (Helenae) opem per regiam suam potentiam, & Authoritatem Cap. 42. porrigente. And no other Potentate or whatsoever mighty and powerable in the world, as Eusebius well noteth, thought worthy to perfect that holy duty, Nemo enim vel ex Praefectis, vel ex Ducibus, vel ex ipsis Imperatoribus Lib. 3. cap. ●5. supr. ad eorum conatus evertendos satis idoneus repertus est, praeter vuum solum: qui quidem utpote Deo omnium Guhernatori charus, & divino eius afflatus spiritu, locum omni impura materia obductum, & oblivione, ignorationeque obrutum iri non est passus. 12. So that as Britain, although placed in the end of the world, and by some accounted an other world, had above all Nations the honour to bury Saint joseph of Aramathia hear, who above all others had the honour to take down from the holy Cross the sacred body of our Saviour, embalm it, shroud and entomb it in his most holy Sepulchre: So it won this honour from the whole world beside, to give life and being to that blessed Emperor, and Empress, who took so long and great a journey and labour: she in her old Age, to propose and restore to due reverence and honour, the reverend and sacred monument of the saving Resurrection of Christ, and his most holy Sepulchre, as the Writers than affirm, those Relics Euseb. l. 3. vit. Constant. supr. cap. 27. were worthily called, Ipsum venerandum & sacrosanctum salutaris Christi Resurrectionis monumentum, & sepulchrum quod meritò sanctissimum appelletur. 13. As this work was undertaken by S. Helen with Pilgrimage, prayer, and great devotion, as is before remembered, so Constantine did the like, Deo Cap. 25. supr. adiutore invocato. And so being armed they overthrow and pull down to the ground all those Rampires, Temples, Idols, and whatsoever the Pagans had there framed & erected to obscure, & keep from reverence the holy Relics of Christ, & caused them with great charge and difficulty to be carried fare from the holy place, as infected with the impure contagion of devils, Neque satis habebat Imperator, in istis solum rebus expediendis progredi, sed rursus divini numinis instinctu impulsus, iubet ut ipsum solum ad ingentem altitudinem defossun quip impura daemonum contagione infectum erat, for as procul cum ipso aggere exportaretur. 14 When all these strange works of the Pagans were thus destroyed, and removed in such manner, as I have related they were framed there, and the place wholly purged until they came so low, as where our Saviour was buried, they found his holy Sepulchre, and near unto it, the Cross of Christ, and the Title that was set upon it by Pilate upon a piece of wood, jesus of Nazaeth King of the jews, and other two Crosses of them which were crucified with him: So writ Theodoret, Sozomen, and others; the first saith: oppresso Theodor. l. 1. Hist. cap. 18. Sozom. Histo. Eccl. l. 2. cap. 1. sepulchro iam apparent, visae quoque sunt iuxta Domicum monumentum tres defossae cruces. Sozomen writeth: ut primum locus ille Imperatoris mandato fuit perpurgatus, in profundo quadam in parte illius antrum, unde Christus resurrexit, emersit: in altera autem parte eiusdem loci, tres inventae sunt cruces, & aliud ligniculum separatum quod tabulae gessit similitudinem verbis & literis non hebraicis solum, verumetiam graecis & latinis inscriptum, quae verba ac literae non aliud complectebantur, quam jesum Nazarenum Regem judaeorum. Haec ipsa verba sicut in sacro Euangeliorum libri commemoratum est, mandato Pilati Praesidis, super caput Christi scripta fuerunt. 15. Socrates seemeth to affirm, that both the blessed Cross of Christ, as he Socrat. Hist. Eccles. l. 2. cap. 13. termeth it, and the two others, as also the Table in which Pilate in diverse languages did testify, that Christ was the King of the jews, were all found in the holy Sepulchre: Christi monumentum in quo sepultus est, & ex quo resurrexit diligenter pervestigat, ac tandem, licet valde aegrè, Deo tamen illi opem ferente reperit, tres cruces in monumento offendit, beatam illam quidem, in qua Christu● expansus fuit: alteras duas quibus duo latrones suffixi occubuerant. Cum quibus una reperta est tabula Pilati, in qua varijs variarum linguarum characteribus scripserat, palamque declar averat, Christum crucifixum Regem fuisse judaeorum. 16. This was warrant and testimony sufficient, that this Sepulchre was the sacred Sepulchre of Christ, and that Cross to which the Table of Pilat's witness so recorded in Scripture belonged, was his holy Cross. But Christ jesus who had given by his sacred body sacrificed upon the one for man's Redemption, and rested it in the other until he had happily obtained & won Victory over sin, death, devil, hell, and damnation, so great sanctity and cause of worship unto them both, gave a better and more sure a Miraculous witness unto their revelation. Of the holy Sepulchre, Eusebius thus recordeth: Euseb. l. 3. de vit. Constant. c. 27. sepulchrum quod merito sanctissimum appelletur resurrectionis Seruatoris apté propterea expressit effigiem, quod post tenebrarum caliginem, quibus quasi sepultum iacuisset, in lucem de nuo prodijt, & illustrem sane miraculorum ibi editorum visum, qui revera omni voce clarius, Seruatoris Resurrectionem testificatus est, sub aspectu eorum qui ad illud ipsum contemplandum veniebant, subiecit. The sepulchre which worthily may be called most holy, did therefore fitly express the likeness of the Resurrection of our Saviour, because after the dimness of darkness in which it had been as buried, came again to light, and before the eyes of all which came to see it, shown a famous sight of miracles there done, more clearly thereby then any voice testified the the Resurrection of our Saviour. So have others. 17. And the Prophecy of Esay the Prophet was now perfectly fulfilled: That the Gentiles should believe in Christ the Messiah, and his sepulchre should be glorious: Ipsum gentes deprecabuntur. Et erit sepulchrum eius gloriosum. The Hebrew Is. cap. 11. v. 10. cabod, and Greek reading Timi, signifiing honour itself, are more evident for honouring this holy Sepulchre, so long before most plainly prophesied. And the holy Cross was as miraculously proved to be the true Cross of Christ, and known from the others, by all Writers of that History. One Brevier. Rom. in fest. Invent. S. C●ucis 3. Maij. Theod. Hist. l. 1. c. 18. Sozom. Histor. Eccl. l. 2. c. 1. Socr. Hist. lib. 2. cap. 13. Ruffin. Hist. l. 1. c. 8. Niceph. Call. Eccl Hist. l. 8. c. 29. Panlin. Nolan. Ep. 11. add Sever. Seu. Hist. l. 2. Sozom. Hist. Eccl. l. 2. c. 1. Miraculous proof amongst the rest they relate to have been in restoring to health in public Assembly, before Macharius the Bishop there, & a great multitude, a desperately diseased Noble woman, with only the touching thereof, which neither of the other, (first trial made of them) could perform, Queen Helen herself being present at this miracle. Nicephorus relating this miracle as others do, writeth further, how among the other Miraculous effects of the holy Cross at that time, it being laid upon the body of a dead man, it presently restored him to life, Dicunt quoque mortuo prorsus crucem impositam, in vitam illum de repente revocasse. 18. The honour and reverence which then, and after was given to this holy Cross, was prophesied, and known even among the Gentiles, before the coming of Christ, that it might not be any strange thing for Christians to perform that duty, Ista ut olim praecognita a sanctis Prophetis, praevisaque fuere: sic postea factis plane admirabilibus tum confirmata, cum Deo tempus visum est eiusmodi rebus opportunum, neque certè tantoperc mirandum est, praesertim cum ipsi gentiles ingenuè fateantur hoc esse Sibyllae carmen: O lignum falix, in quo Deus ipsc pependit. Istud enim ita esse, nemo, etiamsi acri studio-contra pugnare voluerit, pernegabit. Quare & lignum crucis, & eius veneratio, a Sibylla praesignificata est. 19 And therefore our holy Empress to have the glory of this sacred Relic more renowned, and diffused to many parsons and places, sent part of this sacred Cross to her son, the other part she enclosed with silver and left it in the place where it was to be reverenced there; Ligni ipsius salutaris partem detulit filio, partem vero thecis argenteis conditam dereliquit in loco: quae etiam nunc Ruffin. Hist. Eccl. l. 1. cap. 8. ad memoriam solicita veneratione seruatur. And that part which Queen Helen sent unto Constantine, was received and reverenced with no less honour by him, esteeming that City wherein that precious jewel was kept to be safe and sure: ratus civitatem in qua illa seruaretur, omnino saluam & incolumem Socrac. Hist. l. 2. cap. 13. fore. 20. The like honour and reverence this renowned Empress and Emperor performed and yielded to the holy Nails, not only wherewith the blessed body of Christ was fastened to his Cross, but others also with which it was nailed together. For both Theodoret, Ruffinus, Socrates and others are witnesses, Theod. Hist. Eccl. l. 1. cap. 18. Ruffin. l. 1. Hist. cap. 8. Socrat. Hist. l. 2. cap. 13. that S. Helen sent unto her son Constantine 4. such Nails at the least, further entreating, how he disposed them for the defence and safeguard of himself, by wearing them one his own Armour, and his horses which he used in war against Christ's Enemies, such honour he gave unto these holy Nails, and so great opinion he had of their virtue and power, they dividing them into two parts and divisions, reackon either of them in the plural number, and Theodoret, Sozomen, Nicephorus, and others do cite Zacharias the Prophet in his 14. Chapter, where he plainly speaketh of Christ Theodoret. supr. Sozomen. Hist. l. 2. cap. 1. Niceph. Hist. l. 8. cap. 29. Matth. Westm. chron. an. 324. Zachar. cap. 14. to prophecy of the glory and reverence of these holy Nails, Imperatoris matter Clavorum alios Galeae Regiae inseruit, qui praesidio essent capiti filij sui, & hostium tela repellerent, alios fraenis equestribus coniunxit, & Regi protectionem parans & priscum vaticinium implens: longum enim est cum Zacharias Propheta clamat: Et quod in fraenis fuerit, sanctum erit Domino Omnipotenti. And yet Nicephorus saith, that S. Helen sent not all, but some of the holy Nails to Constantine: misit illa ad eum ex sacris clavis quosdam, quos ad monumentum repererat. Nicephor. supr. 21. Therefore I must needs draw to be of this mind, that besides the three holy Nails, with which Christ's most sacred body in the common opinion was fixed to his Cross, there were others also thereto belonging, and reserved with great Reverence. The Latin vulgar Translation in the place of Zacharias readeth as Theodoret, Sozomen, and Nicephorus before have cited and expounded it: In die illa erit quod super fraenum equi est sanctum Domino. Like unto this is the Greek and Hebrew text also, even as Protestants translate Zachar. 14. v. 20. in Latin. Graec. & Hebr. textu. Sebast. Castal. ib. Et alij. Engl. prost. ibid. them, In eo die erunt equorum phalerae fab ae sacrae. Our English Protestant's with King james his approbation read: In that day shall there be, upon the bells of the horses Holiness unto the Lord. But the Greek and hebrew words Chalinos and Metziloth do as plainly signify the bridle or bit thereof, as fraenum in Latin doth, and so do the words for holiness. And the hebrew is to be translated, fraenum aequi Sanctitas Domino. And howsoever the Hebrew word may be extended to signify tintinnabula, or any part of furniture then used for horses of war, to which this holy Relic was applied, to make that to which it was annexed holy, the Interpretation and Gloss of the remembered Fathers is thereby sufficiently approved, and the holiness of those sacred Nails and reverence due unto them, as plainly expressed in the Prophet's words. 22. The great honour and reverence which was from that time used to the holy Cross, the Father's living in that Age do manifestly declare: S. Hierome did think it to be a great dignity and happiness but to lick or kiss that sacred wood: Crucis lambere lignum. S. Paulinus clearly testifieth, that the Bishop Hieron. Epist. 17. c. 8. Paulin. Nolan. Epist. 11. ad Severum. Cyrill. Hierosol. Catech. 13. 4. 10. Cyrill. Eremit. in Vit. S. Euthimij. Paulin. Nolan. Epist. 11. add Sever. Ado Treu. in Martyrol. 3. Maij. of Jerusalem did every year at Easter propose it to be adored by all Pilgrims, and he himself was the chiefest worshipper thereof, Quàm Episcopus urbis eius quotannis cum Pascha Domini agitur, adorandam populo, Princeps ipse venerantium promit. And S. Cyrill Bishop of Jerusalem in this time doth often witness, that the Pilgrims which came thither to worship this most holy Relic and others there, had carried parcels thereof into all places of the world: Lignum Crucis per particulas ex hoc loco per universum orbem sparsum est: Yet notwithstanding, as S. Paulinus and others testify, that part of it which remained in Jerusalem, from which parcels innumerable were taken, was nothing diminished, but still remained in the first form and quantity, Crux in materia insensata vim vivam tenens ita ex illo tempore innumeris penè hominum votis lignum suum commodavit ut detrimenta non scntiret, & quasi intacta permaneret, quotidie dividuam sumentibus, & semper totam venerantibus. 23 Gregorius Turonensis, and other Ancients writ the like of worshipping Greg. Turon. de Gloria Martyr. l. 1. c. 5. 6. 7. 8. the Spear, Reed, Sponge, Crown of thorns, the Pillar to which our Saviour was bound and there beaten, and his Coat without seam. And how the holy Thorns 500 years after Christ was crowned with them, were green and flourished, Ferunt ipsas coronae sentes quasi virides apparere: quae tamen si videantur aruisse folijs, quotidie tamen reuire scere divina virtute. So I might relate of other sacred Relics of our blessed Saviour. THE XV. CHAPTER. OF THE GREAT AND WONDERFUL zeal, and devotion of S. Helen our British Queen, and Empress. The long and painful Pilgrimages she performed to many fare and remote holy places, and Reliks'. The sumptious and manifold Churches, Monasteries, and Oratories she founded in many places. And after her long and holy life, her happy end and death. 1. BUT because I only writ the History of Britain, I must leave those things though never so memorable in themselves unto others, that be not properly or principally belonging to this Country, or the worthy Natives thereof, and yet not want means to make it truly one of the most renowned Kingdoms of the world in this Kind of glory. And for this time, places, and parsons I now speak of, it is an eminent and singular honour of this Land, that the City and Temple of Jerusalem being both destroyed, and desolate for ●he sins of that people towards our Saviour, as he had prophesied of them; Matth. cap. 24. Marc. cap. 13. Luc. cap. 22. non relinquetur lapis super lapidem qui non destruatur, To be the Mother and Nurse of that happy Empress and Emperor which laboured so much in building the new Jerusalem, the Church of Christ, that in honour of the very places where our Saviour was crucified, and buried, they builded so Noble Euseb. l. 3. de Vit. Constant. c. 32. and renowned a City there, naming it also Jerusalem, that as Eusebius then living, and a learned witness of the magnificence and glory thereof, testifieth, it was literally by some taken to be the glorious new City Jerusalem, so renowned among the holy Prophets, Quae fortasse est recens illa & nova Jerusalem, Prophetarun Oraculis praedicata, de qua vaticinationes pluribus verbis explicatae, plurima spiritus sancti instinctu canere videntur. Which Interpretation though it is not admitted, the holy Prophets speaking of the internal glory of the Church Christ jesus our Messiah, yet it much advanceth the external glory of that City, and honour of this Kingdom, to have such a City so resembling the spiritual Jerusalem, builded in honour of Christ's sacred Reliks', and memories founded so fare hence by Princes of this Kingdom. 2. And although the Prophecy of Aggaeus, that the glory of the seconde house should be greater than of the former, the old Temple of Jerusalem: magna erit gloria domus istius novissimae, plus quam primae, dicit Dominus, is commonly understood of the spiritual splendour and glory of Christ's Church, yet Aggaeus c. 2. if we give but credit unto Constantine himself, and Eusebius, and other Relators of his Edict and order for the building of the Church in the place of Christ's burial, and Resurrection, and to what a wonderful excellency of sumptuosnes it was erected, we shall not find it inferior to the Temple of Solomon, but rather exceeding it in terreane resplendance. Constantine in his Epistle to Macharius Bishop of Jerusalem, thus giveth him charge, and Constant. in ep. ad Machar. apud Euseb. lib. 3. De Vit. Constant. cap. 30. Socrates Hist. Eccl. l. 2. cap. 13. Theod. Hist. Eccl. l. 1. cap. 17. Niceph. Callist. Eccles. Hist. l. 8. cap. 30. Euseb. supr. l. 3. cap. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39 Power, the Emperor and Empress bearing the charges thereof, to make it fare more glorious and honourable than any Church in the world: par est ut tua prudentia it a opus disponat, & providè res quasque accuret necessarias, quo non modo Sanctuarium Templi reliquis omnibus quae ubique sunt, pulchritudine antecellat: sed etiam caeterae eius parts tales sint, ut omnia templa quae in singulis civitatibus Primas tenent, huius aedificij dignitate longe superentur. And giveth commandment to all his Precedents, & Rulers in the Eastern parts of the world, abundantly to provide and minister all things necessary for so worthy a work, Gentium Praefectis Orientem versus habitantium mandat, ut adiumentis necessarijs abundanter & copiose subministratis, opus eximium, amplum, & magnificum fabricandum curarent. 3. Eusebius in diverse Chapters prosecuteth the magnificence, and excellency of this Church, to as high a dignity as I have related, and yet confesseth the History thereof was so long, that he had not leisure to set it down, Quorum apparatum tum magnitudine, tum multitudine, denique adeo artificiosè elaboratum, l. 3. supr. cap. 39 sigillatim iam oratione prosequendi orium non datur. The Pillars, Pavement and inward walls were of Marble stone, the Ornaments and Monuments were almost infinite, made of silver, gold, & precious stones, Monumentis auri, argenti & lapidum pretiosorum materia distinctis, & quasi depictis, quae erant numero Cap. 39 supr. infinita, adornavit. The Roof was guilded, the holy Altars for the Sacrifice of Mass were made of Gold, Aureis diues altaribus. The amplitude and greatness may be conjectured, when we consider it comprehended and contained Paulinus Nolan. Epist. 11. add Sever. within the circuit thereof, both the place of Christ's death and Passion in Mont Caluary, and the sacred reliquary of his Sepulchre, wherein he was buried in a Gardaine distinct and separated from the other, as the Evangelist which was present, witnesseth, Erat autem in loco, ubi crucifixus est, hortus; & in horto monumentum nowm, in quo nondum quisquam positus erat, ibi posuerunt joh. cap. 19 jesum. 4. And the festival Dedication of this Church was as solemnly performed about the 30. year of the Empire of Constantine, when this so termed great Church of Jerusalem was finished, Circiter tricesimum annum Impe●ij Constantini, cum templum Hierosolymis quod magnum vocabatur in Caluariae loco extructum esset: a Council of Bishops being assembled at Tyrus in the Borders of Sozom. Histor. Eccl. l. 2. c. 25. Arabia, fare from Jerusalem, Constantine wrote letters unto them by his noble Secretary Marianus, to go to Jerusalem to consecrate this great new Church: Marianus vir nobilis & Scriba Imperatoris, accedens Tyrum, concilio tradidit literas, quibus erat mandatum, ut Episcopi quam maturime Hierosolymam peterent, nownque templum consecrarent. Whereupon the Bishops went so long a journey to Jerusalem, and consecrated not only the Church, but also the treasues & Monuments which were sent thither by the Emperor: which until this time (saith Sozomen) are preserved in that Church, and move much admiration to the be holder's, in respect of their magnificence and nobleness. From which time the Church of Jerusalem doth yearly with great honour celebrate that festival day. Holy Orders are given in it, and the Celebrity is kept 8. days together: and very many that come out of all parts of the world to visit the holy places, resort thither in the time when this Octave Feast is there celebrated, Episcopi contendunt Hierosolymam, & non templum solum verumetiam & the sauros & monimenta ab Imperatore illuc missa consecrant: quae ad hoc tempus in eo templo manent reposita, multumque admirationis propter suam magnificentiam & amplitudinem spectatoribus excitant. Ex quo tempore Ecclesia Hierosolymitana quotannis diem festum splendidè admodum celebrat: adeo ut in eo initiationes sacrorum peragantur, & dies octo deinceps conventus fiant. Compluresque ex omnibus totius orbis terrae partibus, qui undique ad Sacra loca visenda confluerent, tempore, quo hic festus dies celebratur, eo convenirent. 5. This holy Empress left an other Noble memory of her Religious devotion at Jerusalem: fecit & aliud dignum memoria laudatissima illa & suspicienda Theod. Hist. Eccles. l. 1. c. 18. Ruffin. Hist. l. 1. Sozo. Hist. Eccl. l. 2. c. 1. Regina. Which she shown towards two Sacred Nuns, & virgins in Jerusalem, inviting them to a banquet, waiting and ministering all things unto them in her own person, and with her own hands, and she the Queen of the world and Mother of the Empire, as Ruffinus noteth, made herself the hand may the to the maidens and virgins servants of Christ, Reliquit etiam hoc Indicium religiosi animi Regina venerabilis: virgins quas ibi reperit Deo sacratas, invitasse ad prandium, & tanta eas devotione curasse dicitur, ut indignum crederet, si famulorum uterentur officijs, sed ipsa manibus suis, famulae habitu succincta, cibum apponeret, poculum porrigeret, aquam manibus infunderet, & Regina orbis ac matter Imperij, famularum Christi se famulam deputaret & haec quidem Hierosolymis gesta. 6. Which humble reverence ●owards Religeous persons her Son Constantine learned and practised, especially towards Saint Anthony the Eremyte then living, writing unto him, as to one of the Prophets, humble Letters, to entreat him to pray for him, and his children, desiring to be commended unto God, not only by his own merits and devotion of his Mother, but by the Intercession of Saints, Constantinus ad Antonium Eremi habitatorem, Ruffin. sup. c. 8. velut ad unum ex Prophetis, literas suppliciter mittit, ut pro se ac liberis Domino supplicaret. Ita non solum meriti● suis, ac Religione matris, sed & Intercessione Sanctorum, commendabilem se Deo fieri gestiebat. 7. S. Helen did proceed further in these holy works, and besides this Ruffin. Hist. l. 1. c. 8. marvellous Church, as Ruffinus calleth it, Regina templum mirificum in eo loco, in quo crucem repererat, regia ambitione construxit: And she herself named it new Jerusalem, Novam Hierusalem nuncupabat: she builded others of great Socrat. Hist. l. 2. c. 13. honour in other places of Christ's memories, as one in Bethlem, where Christ was borne, not inferior to the other so renowned, as Socrates and others witness, and a third in the holy mountain whence Christ ascended into heaven, Mater Imperatoris simulac templum, quod novam Hierusalem appellaverat, Socrat. sup. Soz. Hist. l. 2. c. 1. Eus. l. 3. de Vit. Const. absoluisset, apud Bethlem in antro illo ubi Christus natus erat secundum carnem, alteram Ecclesiam illo non inferiorem extruxit: quinetiam alteram in monte unde Christus ascenderat. This later was builded in the top of Mount Olyvet, In summo vertice montis Oleveti, unde ad caelum Christus ascendit. 8. Besides these, Eus ebius then living writeth, that she builded an other Church, where as the Scriptures testify our Saviour instructed his Disciples, and Apostles in all Mysteries beneath mount Olivet, Imperatoris Mater, quo Euseb. lib. 3. de Vit. Const. c. 42. omnium nostri Seruatoris in caelos Ascensionis memoriam celebraret, excelsa quaedam aedificia in monte Olivarum extruere parat: ac primum in summo totius montis vertice Sanctuarium Ecclesiae Dei erexit: templumque in feriùs etiam exaedificavit in eo ipso antro, in quo ut vera & sacrata Dei testantur Eloquia, Discipuli & Apostoli ● Seruatore omnium Arcanis mysterijs initiati fuerunt. 9 These two sacred places, others seem to make but one Church▪ and we may reconcile Eusebius unto them, if we consider well his words, and the great largnes which others give to the Church builded by S. Helen in Mount Olivet: For Eusebius saith, she builded the Sanctuary one the top, and the Church at the foot of the hill, and the whole building in, or about the Mountain, as his words before are plain. And more plainly he saith in the beginning of the same Chapter, that S. Helen builded but one Church on Mount Euseb. supr. c. 42. 40. Olivet, Duo dicavit templa: quorum alterum aedificavit in monte ubi ascenderat, alterum ad obscurum illud antrum Nativitatis eius. So he doth a little before, saying this was founded with magnificent charge and ornaments, Magnifico apparatu sumptuque. Quod fuit Christi in caelos Ascensionis monumentum, in summo montis vertice situm, praeclaris ornamentis illustravit. Eusebius calleth it templum memoria perpetua celebrandum, augustum & eximium, a Church to be renowned with everlasting memory, noble and excellent: And as others likewise do, compareth and equalleth it, with that S. Helen builded in Bethlem. Which as Socrates writeth was not inferior unto that glorious Church before described, which she erected at the holy Sepulchre, which she named new Jerusalem, Mater Imperatoris simul ac templum, quod novam Hierusalem appellaverat, Socrat. Hist. l. 2. c. 13. absoluisset, apud Bethlem alteram Ecclesiam illo non inferiorem extruxit: quin & alteram in monte unde Christus ascenderat. 10. And the building of the Sanctuary in the top of the Mountain, & the body of the Church below these having contiguation together, and making but one Church, proveth no less. Severus Sulpitius calleth it a most Magnificent Church, Magnificentissima Ecclesia, in the same terms wherewith he Severus Sulpitius Hist. sacrae l. 2. remembreth the Church of Mount Caluary and the sacred Sepulchre. Relating this great miracle there still continued, that the place whereon the feet of our Saviour stood, when he ascended to heaven could not by any art or Industry be joined to the rest of the pavement: But when and whosoever attempted to cover it, the marble stones did presently miraculously bound against the faces of the workmen, Illud mirum quòd locus ille in quo postremum institerant divina vestigia, cùm in caelum Dominus nube sublatus est, continuari pavimento cum reliqua stratorum parte non potuit. Siquidem quaecunque applicabantur, insolens humana suscipere terra respueret excussis in ora apponentium saepè marmoribus. 11. This Author living in that Age, addeth further, that the prints of Christ's Feet were still seen in the sand, although the pilgrims resorting thither upon devotion in great abundance did carry away the earth where Christ stood at that time of his Ascension, Cùm quotidiè confluentium fides certatim Domino calcata diripiat, damnum tamen arena non sentiat: Et eadem adhuc sui speciem, velut impressis signata vestigijs, terra custodit. Which testified also by the ancient Bishop of France Arcuulfus an eyewitness thereof in his Arcuulf. & Adamnan l. de locis sanctis. Beb. l. 5. Hist. Eccl. c. 18. Pilgrimage to Jerusalem, our learned Religeous Countryman Adamnanus, S. Bede and others relate, In cuius Ecclesiae medio ultima Domini vestigia caelo desuper patente ubi ascendit visuntur, quae cum quotidiè à credentibus terra tollatur nihilominus manet, eandemque adhuc speciem veluti impressis signatam vestigijs seruat. 12. And they further witness, that the Roof of the Church by which Christ ascended could not be covered, Interior domus propter Dominici corporis meatum camerari & tegi non potuit. By which passage every year upon the Festivitie of Christ's Ascension, when the Sacrifice of Mass is ended, a storm of great wind useth to descend and enforceth all that be in the Church to lie prostrate one the ground, In die Ascensionis Dominicae per annos singulos Missa peracta validi flaminis procella desursum venire consuevit, & omnes qui in Ecclesia adfuerint terrae prosternere. Sacrifice of Mass and prayer for the dead at an especial Altar of such foundation. 13. They affirm that in these Churches there were many holy Altars, and among the rest in the Church of Golgotha, there was an Altar one which Sacrifice was specially offered for noble parsons newly dead, their bodies remaining in the street during the time of Mass, Infra locum Dominicae Crucis excisa in petra Crypta est, in qua super Altare pro defunctis honoratis Sacrificium solet offerri, positis interim in platea corporibus. 14. She builded also at Jerusalem, but after the building of these and other Churches in other places presently to be related, a most ample and spacious Church both for breadth and length in Mount Zion. Within the Niceph. Callist. Eccles. Hist. l. 8. c. 30. Portch thereof, she enclosed round about the house, in which the doors being shut the Disciples of Christ were gathered together for fear of the jews, in which Christ's his laste supper, washing his Apostles feet, and the coming of the holy Ghost was, and in which S. james was ordained first Bishop of Jerusalem. In that Church also was the Marble Pillar, to which our Saviour was bound when he was whipped. One the left side whereof the Sepulchre of the Prophet David was magnificently seated in an high place, In urbem sanctam reversa in Zion amplissimum longè latèque construxit Templum, in cuius Postico domum conclusit, in qua, foribus clausis, propter metum judaeorum, Discipuli fuerunt congregati: In qua etiam sacra caena peracta, sacraque pedum lotio, nec non Spiritus sancti in caenaculo adventus, in qua primus quoque Hierarcha & Episcopus Iacobus renuntiatus est. In eo Templo Marmorea quoque fuit Columna, ad quam cum flagellis caederetur, alligatus est Seruator. In cuius parte sinistra, diui Prophetae Davidis sepulchrum magnificè in sublimi collocatum. 15. She founded an other Church to S. Peter Prince of the Apostles in the Palace of Caiphas, In Palatio Caiphae, Petro Apostolorum Principi Templum aliud constituit. She builded also Churches dedicated to the holy Infants, which were put to death for Christ, and where the Angel brought the glad tidings of Christ's Nativity, unto the Shepherd's and to the Mother of God, and an other to S. joseph her Husband, Sanctis itidem infantibus, & ubi Angelus Pastoribus laetum attulit nuntium, in eyes ipsis locis sacras extruxit aedes: Infantibus videlicet ipsis, & verbi puerperae, necnon aliam quoque sponso Iosepho aedem. 16. And going to Bethania where Christ raised Lazarus from death to life, she builded a fair Church to Lazarus the friend of Christ, Lazaro Christiamico insigne aedificavit delubrum. About the Den where S. John Baptist sometime had a dwelling place, she erected unto him a very beautiful Church. And an other at the Cliff of the Mountain to Helias Thesbites. In the place where Christ miraculously fed five thousand men, she made a Church of twelve Thrones, duodecim thronorum Templum statuit. In the places where the miracle was showed in the Centurion, where the man sick of the Palsy let down by the roof of the house was healed, where the miracle by seven loves of bread and a few fishes was wrought, where Mary Magdalen was cured, in every of these places she founded diverse Churches to the Apostles, Et quovis loco diversa Apostolis construxit Templa. 17. In the City of Tiberiadis, in the house of S. Peter his Mother in Law, where she was restored to health, she builded a fair Church to S. Peter. So she did in Mount Thabor, where Melchizedech is said to have blessed Abraham; and an other most beautiful Church in the place of Christ's Transfiguration there, to those three Apostles which were then present and beholded it, and left much money there for the Inhabitants. Then she went to Nazareth, and in the house where the Angel saluted the blessed Virgin, she erected a very pleasant Church to the Mother of God, Dei genitrici peramaenum excitavit Templum. And builded an other in Chana of Galilee where at the Matriage, Christ did miraculously change water into wine. She founded an other at the Tree of Mambre, where as certain fame and Tradition teach, Abraham met the Angels going to the destruction of Sodom, and Isaac and Christ also were foretold to come, this Church was most adorned, ornatissimum Templum, and all the horrible Sacrifices and Ceremonies of the Gentiles there practised were quite abandoned. 18. The like she did at Aphaca, at the foot of Mount Libanus. So in Cilicia and other holy places she builded other Churches above thirty in number, Quin & plures Ecclesias alias, in sanctis illis locis, supra triginta, amantissima Dei faemina Imperatoris Mater condidit, And that she might daily, whether soever she went, even in the Wilderness itself, have always a Church to serve God, and have the sacred Mysteries therein celebrated daily, she caused a Church to be made of diverse linen clothes and carried about with her, as Moses did the Tabernacle, non tantum Ecclesias è fundamentis terrae extruxit, verumetiam pro suo erga Christum flagranti desiderio & amore, ut in solitudine quoque sancta haberet Symbola, aedem sacram ● varijs linteis fieri curavit, eamque veluti priscus Moses, secum circumtulit. 19 Thus doth Nicephorus and other Eastern Greek Writers recount the Niceph. Histor. Eccles. l. 8. c. 29. 3. Socrat. Hist. l. 2. cap. 13. Sozom. Hist. Eccl. l. 2. c. 1. 2. Euseb. l. 3. de Vit. Constantini. Religeous labours and Foundations of this our renowned Queen and Empress, assisted by the Authority and help of her glorious son, and how she also made other marvelous works in the pit of Hieremias and the well, Siloe in fovea Hieremiae, & ad fontem qui Siloe dicitur, mirifica construxit opera. And in all places she destroyed the Idols and Superstitions of the Gentiles. And caused the Potter's field mentioned in Scripture to be prepared for the burial of strangers and pilgrims, Postremò & agrum figuli apparari curavit in advenarum & peregrinorum sepulturam. 20. But our Latin and Western Writers better acquainted with the piety and Acts of devotion, which S. Helen exercised in, and near this Kingdom, where she was borne, than the Grecians and Eastern Historians so fare hence, and only setting down, as appeareth before, her labours and holy Pilgrimage in the east, do recount her such foundations to more than a double number of those the Grecians remember. The old Author of our old English Chronicle saith: Helena the Queen Modor to Constantine repaired Old. Engl. Chron. part. 4. fol. 38. pag. 2. Antiq. Eccl. S. Gereonis Colon. again the holy Cross, and she made 70. Colleges, and she glorified the state of all holy Chirche. The Antiquities of S. Gereon his Church in Collen, say she founded 72. beautiful Religious houses and Churches, and endowed them with lands: Inuentrix sanctae Crucis almo Pneumate flante septuaginta duo Collegia fundat amaena, dotans perpetuo Constantis Mater Helena. Among these she founded one a very stately Church at Collen in honour of S. Gereon, and his Petr. Merssaeus Catal. Elect. Eccles. in Annal. Archiep. Colon. & Carmin. in Valu. Eccles. S. Gereon ●nsculpt. Antiq. fellow Martyrs there in the Persecution of Diocletian and Maximian; two others she founded at Bonna and Xanctos in Cliveland which were Monasteries, Sancta Helena matter Constantini Magni inter alias Ecclesias, quas in toto orbe condidit, Coloniae permagnificum construifecit in honorem divorum Gereonis sociorumque basilicam: eadem quoque apud Bonnam & Xanctos in Clivensium terra instituit Collegia, quae ●lim Monasteria fuere. This was long before her Pilgrimage to Jerusalem, about the year of Christ, as these Antiquities conceive 310. And at her being in the east Countries on her Pilgrimage she obtained Annal. Archiep. Treveren. apud Petr. Merssaeum in Catal. Elect. Ecclesiastic. of S. Sylvester Pope of Rome, that S. Agritius Patriarch of Antioch, a man of wonderful sanctity & learning, mirandae sanctitatis & doctrinae vir, as she had requested him instantia optimae Helenae, ac beati Syluestri Pontificis iussu, might be sent Archbishop to Trevers, and was Primate of all Germany, and France totius Germaniae ac Galliae Primas, Whom S. Helen furnished for his journey with many most precious Reliks', the Coat of Christ without seam, one of the Nails, the knife which Christ used at his last supper, a great part of the holy Cross, the body of S. Mathias the Apostle, and others, and assisted this holy Bishop further in building other Oratories, and Churches in that Country, and converted her Palace which she had at Collen unto a Church dedicated to S. Peter, Cuius etiam Palatium in diui Petri Templum converti fecit. 21. How great her devotion and bounty was in executing such holy works in Britain, her native and most beloved Country, we may make conjecture, though our lost Histories have suffered their names in particular to be without memory, by her unmatchable zeal and piety, in this kind to so remote and strange Nations, so great a part of the number recited of her Foundations not found in Histories except in Britain, & the great number of stately Churches hear, either new founded or repaired, as I have before remembered, and richly endowed both by restoring their old revenues unto them, which were confiscate in the Persecution of Maximian and Dioclesian, which none but she and her son, Empress and Emperor hear could do, and by giving new lands and maintenance unto them, which she, Queen of Britain was best able to perform, and better in other places in which she most honourably effected it, although by assistance of her son, sole Franc. Modius. lib. de origine ordinis Eccles. Emperor, and Commander there, by his Imperial Election & Title When in Britain she was Heir and Queen thereof, claiming therein nothing from her son, but he from her: She also was then actually a Christian, and Constantin not until diverse years after by common opinion. And Berengos. Abb. lib. 2. de Invent. & laude Crucis cap. 11. as Berengosus and others well and truly observe, although Constantine had great care in building Churches, and builded many, yet his Mother's care was greater herein than his, she builded more than he, and as one star exceedeth an other in brightness, so the Mother exceeded her son in merits, Sicut stella à stellà differt inclaritate, sic matter à filio meritorum differt enormitate. Si enim gesta utriusque velimus pensare subtilius, coram Deo maioris pretij creditur matter esse, quam filius. Quia postquam utrique caelesti reconciliati sunt, in construendis Ecclesijs Dei magna cura filio, sed maior inerat matri. Quamuis enim filius multas Ecclesias in Graecia construxisset, ac Roma, quibus in the sauris & allodijs multa regalia contulit dona: matter tamen ut adhuc diversa Sanctorum testantur Martyria multo plures Ecclesias, in Gallijs aedificavit, ac Syria. And therefore as this learned Author observeth, and experience in all places proveth to testify her sanctity, Churches were founded in all Countries in honour of her, Quapropter Ecclesiae in honorem eius Deo ubique sacratae benè testantur, quanta coram Domino polleat sanctitate. 22. Therefore if S. Helen in this kind of piety exceeded her son, the most potent, able, devout Emperor, that ever was in building Churches to God, and his holy Saints, as all agree, building most sumptuous Churches almost in all places, especially chief Cities, in alijs ocis fere omnibus pulcherrima Sozom. Hist. Eccl. lib. 2. c. 2. Templa Deo aedificavit, tum maxime in urbibus primarijs; we must needs make his holy Mother the most excellent, that ever was in such devotions, and bestow no small part thereof upon this her most beloved Country. 23. With what reverence she used the Religeous Nuns at Jerusalem, I have before mentioned, and Franciscus Modius and others writ, that she Francisc. Mod. lib. de origine Ordinis Eccles. foonded a Religeous Order of Nuns called S. Helen's Order, their habit white with a yellow Cross, S. Helenae Ordo institutus est post Inuentionem dominicae crucis, ab Inuentrice eius Helena Constantini Magni matre sub Syvestro 1. Pontifice, donatusque veste alba, & in ea cruce crocei coloris. Thus she persevered in her painful Pilgrimages, allmes, holy foundations, devotions and piety, until about the 80. year of her Age, and then returning unto her son, and giving him many precepts of piety, and her last blessing, went out of this into a better life, His & alijs consimilibus peractis, redijt ad filium, & multis praeceptis Theodor. Hist. Eccl. l. 1. cap. 18. Sozom. Histor. Eccl. l. 2. cap. 1. Euseb. l. 3. de vit. Constant. Socrat. l. 2. c. 13. de pietate filio datis, valedicendique benedictionibus comsummatis, ex hac vita in meliorem transi●t. And was not only rewarded of God with eternal felicity in heaven, but had such honour and renown also hear on earth that greater she could not have: she was Empress, the Coin stamped with her Image, she had power over the Imperial Treasure, to use it at her pleasure, and being gloriously to dye about fourscore years old, left her son Emperor, and grandsonnes Caesar's, and the better to perpetuate her memory on earth, two Cities were founded of her name, one in Bithynia, the other in Palestina, Pro quibus rebus videtur dignè a Deo remunerata esse. Nam vita quam hic degebat, eius generis fuit, ut neque splendidior, neque illustrior esse potuerit. Augustaitem fuit appellata, eiusque Imagine nummi signati. Thesauri quoque Imperatorij potestatem a filio adepta, eo pro arbitratu usa est. Mortem gloriasam obijt tum, cum & annos circiter octoginta confecisset, & filium simul cum nepotibus Caesaribus totum Imperium Romanum gubernantem post se relinqueret. Denique nomen eius iam mortuae, oblivione minime obrutum est: sed sunt duae urbes: altera in Bythinia, in Palestina altera, utraque eius nomine nsuncupata, velut pignus ad illius memoriam perpetuandam aetati posterae relics. 24. At her death her son so great an Emperor diligently waited on her, and held her hands, and so most blessed woman she seemed unto wisemen not to dye, but leave a worse for a better life, Suo filio tanto tamque eximio Imperatore, ipsi praesto assistente, sedulo inseruiente, & manus ipsius tenente, finem ita vivendi fecit, ut beatissima quidem iure optimo, non mori prudentibus videretur, sed vitam caducam & fragilem cum caelesti & aeterna revera commutare. Her body Euseb. lib. 3. de vit. Const. c. 46. Martyrol. Rom. 18. Aug. Socrat. Hist. l. 2. cap. 13. Niceph. l. 8. c. 31. honoured with renowned obsequies, attended with a wonderful company of waiters on it, was so conveyed from Rome, unto Constantinople, and there laid in an Imperial Sepulchre, Eius autem Tabernaculum splendidis exequijs decoratum, nam maxima satellitum turba ad civitatem quae principem locum tenet Imperij, deportatum fuit, ibique regali Sepulchro conditum. 25. As she is glorious in heaven, so on earth her Feast in the Latin Church is Martyrol. Rom. supr. Vsuard. & Ado. eod. die Menolog. Graec. 12. Cal. jul. Inscript. Antiq. ante valuas Eccles. S. Gereonis Colon. Petr. Merssaeus Catal. Elect. Eccl. in Archiep. Colon. Io. Pitseus de Illustr. Brit. Script. aetate 4. in sancta Helen. Io. Bal. l. Script. Brit. centur. 1. in Helen. Fláuia. celebrated the 18. day of August, in the Greek the 20. of june: and in old Monuments proposed for, and most honourably and singularly named a Pattern and Example for great Kings and Princes, and an Empress full of grace: as in the old Church of S. Gereon, in Collen one of her Noble foundations. Regibus Exemplum Sacroque Chrismate Plena, Condidit hoc templum Sancti Gereonis Helena. Constantinus Manasses calleth her, faeminam beatissiman. A late English Writer writeth, that from Christ to her time there scarcely was to be found a woman more adorned with all virtues, and learned in all sciences, A Christo nato usque ad illud tempus vix viderat sol faeminam omnibus virtutibus ornatiorem, & in omnibus scientijs doctiorem. And to give unto her Protestants praises, not too lavish in commending such holy Saints, they are enforced to confess: Helena Augusta Seremissimi Coeli Regis haeres & unica filia, Magni Constantini Caesaris matter, incomparabili decore, fide, Religione, bonitate & pia magnificentia (Eusebio etiam teste) per totum resplenduit orbem. Inter omnes aetatis suae faeminas, nulla inveniebatur eâ in liberalibus artibus doctior, nulla in instrumentis musicis peritior, aut in linguis Nationum copiosior. Innatam habebat ingenij claritudinem, oris facundiam, ac morum ornatissimam compositionem, hebricè, graecè, & Latinè erudita. Marito Constantio Chloro Caesare Eboraci defuncto, cum Anna illa Euangelica in sancta viduitate perduravit ad ultimum vitae diem, tota Christianae Religioni dedita. Sunt enim Authores qui narrent peristam cessante persecutione, pacem Ecclesijs datam, ad tantam Philosopbiae cognitionem eam ferunt pervenisse, ut ediderit de Providentia Dei, Librum unum. De immortalitate animae, librum 1. etc. The Empress Helena Mother of Constantine the Emperor for her incomparable beauty, faith, Religion, goodness, and pious magnificence, as Eusebius himself witnesseth, was renowned throughout all the world. Among all woman of that Age none was found more learned in Liberal Arts, none more skilful in musical Instruments, none more copious in the languages of Nations. She had a natural promptness of wit, eloquence of speech, and most commendable conversation in life. Excellenlly learned in Hebrew, Greek, and Latin. Her husband Constantius Chlorus Emperor dying at York with holy Anne, spoken of in the Gospel, she persevered in holy widow hood until her death, wholly devoted to Christian Religion. And Authors say, that by her, peace was given to Churches. She is reported to have come to so great knowledge in learning, that she wrote a Book of the Providence of God: one, of the Immortality of the soul: one, the Rule of well living. One of Epistles to her son Constantin: one of her Revelations: one to S. Anthony the Abbot: one of Greek Pontic. Virun. Hist. Brit. l. 5. verses, extant in Ponticus Virunnius his time, as he writeth, extant adhuc Carmina quae dam graeca quae illius fuisse perhibentur. Thus this glorious Saint and Empress ended her life so holy & virtuous, as Sozomen writeth, that none could Sozomen. Hist. Eccl. lib. ●. cap. 1. be more honourable & renowned then it was: vita quam hic degebat eius generis fuit, ut neque splendidior, neque illustrior esse potuerit. 26. Baronius and the Roman Writers dare not for certain deliver, or in Baron. & Spond. Annal. an. 326. particular set down the year of her death, but say it is not known: quoto anno Domini defuncta fuerit incompertum habetur. But our English Historians both Catholics & Protestants are more confident, & say, she died in the 337. year of Christ, being then as others also testify 80. years old, Octogenaria Io. Pitseus aetat. 4. in S. Helena joh. Bal. l. de Script. Britan. in Helena Flavia. Baron. & Spond. supr. Sozomen. l. 2. Hist. cap. 1. Eus. l. 3. vit. Const. cap. 45. Euseb. l. 4. vit. Const. Baron. & Spond. Annal. an. 335. Marian. Scot aetat 6. an. 385. Euseb. supr. cap. 40. Socrat. Hist. Eccl. l. 1. cap. obdormivit in Domino quinto Calendas Septembris, anno Redemptionis humanae 337. And Baronius doth not write to the contrary, but rather inclineth to confirm it, when writing of the year of Christ 326. he boldly affirmeth she lived some years after that time, Haud tamen affirmare dubitamus adhuc aliquot post haec vixisse annos. And that she lived until the 335. of Christ, or after, it is evident by Eusebius, Sozomen and others, affirming that she left her three Nephews, sons of Constantine, Caesar's when she died. And yet it is manifest by Eusebius and others, that Constans his youngest son was not Caesar until the 30. year of Constantine, when his Tricennall Feast was kept in the 335. year of Christ, the eldest, Constantine being created Caesar in the 10. year of his Empire at the decennall festivity, and Constantius the second in the 20. year when the vicennall Feast thereof was celebrated, Cum triginta ipse annos in Imperio complevisset, filij eius numero tres Caesares diversis creabantur temporibus. Primus qui Patris erat cognominis decimo paterni Imperij anno honorem hunc adeptus est. Secundus, Aui nomine appellatus Constantius vicesimo ferè Imperij paterni anno, quando publicus solennisque omnium hominum conventus agebatur, renuntiatus est. Tertius Constants suit, qui tricesimo paterni regni anno ad honorem evectus est. The Age of S. Helen by Eusebius and others about fourscore years old, octogesimum ferè aetatis suae annum confecisset, doth prove as much, for as is proved before, she was a young Virgin when she was married to Constantius, about the year of Christ's Nativity 272. And the Age of Constantine her son, being above 30. years of Age before he was Emperor, and reigning Emperor no less time giveth good allowance unto it, surviving after her death, by all accounts. To which the reckoning of Onuphrius and Onuphr. in Roman. Principib. pag. 57 others, that Constantine the Great was borne in great Britain in the year of our Lord 272. according to my account before, giveth more confirmation. THE XVI. CHAPTER. OF THE HOLY DEVOUTE LIFE OF Constantine, his Religion in many particulars. His death glorious, and not so soon as some relate it. 1. SOME late Writers grounding upon the Relation and Authority Socrat. l. 1. Hist. cap. vlt. 26. of Socrates, do seem to hold, that Constantine died the same year 337. Felicianus and Titianus being then Consuls, Anno Christi trecentesimo trigesimo septimo Feliciano Baron. & Spond. Annal. an. 337. & Titiano Conss. Constantinus Imperator ex hac vita migravit, ut disertè Socrates testatur, addens & diem nempe undecimum Kalendas junij. But I cannot assent either unto Socrates, so to think nor this Constantin● the Great died not so soon as some recount. Interpretation of him, for the reason for which Baronius and Spondanus assent unto him; for that after this year, Laws were rather found inscribed in the name of his Sons, then of Constantine their Father: Socratis Chronographiae de die & Conss. consentiamus, illud imprimis maximè persuadet, quod leges posthac datae nominibus filiorum reperiantur inscriptae potiùs quam ipsius Constantini Patris. For Eusebius then living doth witness, that Constantine did give this Power, and Authority, whilst he lived, Liberum eis fecit ut per se aliquid Euseb. l. 4. de vit. Const. c. 52. & l. 10. Hist. cap. vlt. ad Reipublicae utilitatem gererent. And this is evident by the example, and instance itself, which these Authors object, that Laws were made in the Month of December in the year of these two named Consuls Felicianus and Titianus in the name of his Son Constantius: Leges extant in Cod. Theodor. datae à Constantio ijsdem huius anni Conss. mense Decembri. For Socrates their holds, that these Consuls were in the next year to the Tricennall Feast, as they affirm, when Eusebius a present living witness, and acquaintance to Constantine the Great and others affirm, that Constantine was Emperor almost 32. years, much more than a year after his Tricennall Feast, Duos & triginta annos, extra paucos menses & dies, cum Imperio fuit. Euseb. l. 4. de vit. Const. supr. Theodoret. Hist. lib. 2. cap. 31. And these Authors themselves which pretend to follow Socrates do much differ from him, in their Account in this matter, for they plainly teach, that the Tricennalia of Constantine wherein his youngest Son Constans was created Caesar, were kept in the 335. year of Christ, Anno Christi trecentesimo Baron. & Spond. Annal. an. 335. trigesimo quinto celebrata sunt Tricennalia eiusdem Constantini, & Constans tertius eius filius ab ipso creatus est Caesar. And then bring in the named two Consuls Felicianus and Tiatianus, as also the death of Constantine to have been in the year 337. when Socrates saith plainly, that in the immediate next year to the Tricennall anno post, both those men were Consuls, and Constantine Socrat. Hist. lib. 1. cap. 25. 26. died, Anno post Constantinus mortem obijt Feliciano & Tatiano Conss. ad undecimum Calendas junij. Which cannot possibly agree together. 2. Besides the opinion of those two to be Consuls in either of these years is very doubtful, and not to be followed for certain; for both Marianus Scotus, Florentius Wigorniensis & others confidently writ, that their year of Consulship was before the Tricennall year of Constantine in the 29. year of Constantine, and 334. of Christ: Anno Christi 334. & 29. Constantini. Conss. Faelicianus Titianus. And that Vrsus and Polemius were Consuls in the next following Tricennall year, and in the year 336. wherein as Socrates saith, Felicianus and Titianus were Consuls, and Constantine died, not they or any one of them but Constantius and Constans were Consuls. And the year 337. in which by Baronius and Spondanus, Constantine deceased, in the Consulhips of Felicianus and Tatianus, neither of them, but Acindinus or Aridinus Marian. Scotus aetat. 6. an. 334. 335. 336. Florent. Wigorn. Chron. in ei●d. Consulib. and Proculus were Consuls. 3. Therefore diverse English Historians do confidently hold, both Catholics and Protestants, that Constantine lived until the 339. or 340. year of Christ: And both Eusebius, Theodoret, and others deliver unto us so many Edicts, Acts, and worthy labours of this renowned Emperor after his Tricennall year, and the time of his death by Socrates, that we must needs hold, he lived longer after that time than he prescribeth. This is manifest in the History Matth. Westm. an. 340. Stowe and Howes Hist. Rom. in Const. Pits. l. de Illustr. Brit. Script. in Const. Magno. Bal. centur. 1. in Flavio Constant. of that most glorious man S. Athanasius Patriarch of Alexandria his unjust Banishment unto Trevers in Germany, and honourable restoring again after two years, and four months Exile at Trevers, as Theodoret and others testify, Diws quidem Athanasius post annos duos, & quatuor menses Treverensis exilij Alexandriam redijt. Yet Baronius and Spondanus freely grant that he was banished in the 336. year of Christ, when by Socrates reckoning Constantine the Great died. When Theodoret saith plainly, that this great Constantine restored S. Athanasius by his Decree: restituit autem Alexandriae decreto suo Athanasium, quamuis adesset Eusebius & summis Theodoret. l. 2. Histor. cap. 1. viribus dissuaderet. And Sozomen also doth evidently testify, that the Great Constantine in his life time commanded S. Athanasius to be restored, and so left it in his last Will and Testament, and recordeth this return of S. Athanasius as the first matter of moment done after his death, Dum haec geruntur, Theodoret. Hist. lib. 1. cap. 31. Athanasius ex Gallia, ad solem Occidentem vergente, Alexandriam revertitur. Quem Constantinus, dum adhuc maneret in vita, revocari in patriam iusserat. Fertur etiam, eum hoc idem in Testamento suo praecepisse. Which Constantine the Son then ruling in those parts speedily and honourably for S. Athanasius performed, testifying in his Public Letters extant in the Works of S. Athanasius, Sozom. Histor. Eccl. l. 3. cap. 2. Theodoret, Sozomen, and Socrates himself, that it was his Father's Ordinance and Command, Cum Dominus noster faelicis memoriae Constantinus Augustus Pater meus haberet in animo Episcopum illum ad propriam Sedem locumque restituere, & morte ante occupatus occumberet, quàm id quòd erat sibi in optatis, Epistol. Const. filij apud Athan. Apol. 2. Theod. l. 2. c. 2. Sozom. l. 3. c. 2. Socrat. l. 2. c. 2. Niceph. Hist. Eccl. lib. 9 c. 3. & l. 8. c. 54. explere posset: consentaneum existimavi, ut ipse institutum tam pij Imperatoris mihi exequendum susciperem. 4. And the same Socrates manifestly proveth, that this return of S. Athanasius to Alexandria from Trevers after his so long continuance there, was presently upon the death of Constantine the Father, so soon as the certain notice thereof did come to his son Constantine in France. Eusebius setteth down many memorable things of this great Emperor done by him yet living after the time of his supposed death by Socrates. Namely the marriage of his second son with great sumptuousness, the Father Emperor leading his son by the hand to that Solemnity, the Ambassages and gifts sent Euseb. lib. 4. de vit. Const. c. 49. 50. 51. 56. 57 unto him from the Indians. His dividing the Empire between his sons. His daily making of Laws, both concerning civil and warlike affairs, assiduè leges ferebat, aliquando de rebus civilibus, aliquando de bellicis. He prepared his great Expedition against the Persians, in so forcible and victorious manner, associating diverse Bishops with him to give assistance both by their counsel and prayers, that the Persians understanding thereof, fearing themselves not able to make resistante, sent Ambassadors unto him, to entreat for peace; Oratores ad eum de petenda pace mittebant, which they obtained upon conditions for the quiet of Christians among them. 5. Among these provisions he caused a movable Church magnificently to be made to carry with him in his Army for his Clergy and himself to serve God in, Ad bellum illud suscipiendum, Tabernaculum ad Ecclesiae similitudinem magnificientia faciendum curavit, in quo Deo victoriarum datori, ipse cum Episc●pis supplicaret. And further to explode the error which holdeth he was not baptised until a little before his death; when these Ambassadors came unto him, it was the holy time of Easter, and Constantine watched all night with Constantine his great devotion at the feasts of Easter. other Christians in the Church, magna agebatur diei Pasch● eo tempore celebritas: & Imperaror cum caet●ris pernoctans, vota precesque Deo persoluebat. And this custom he yearly used in this great Festivitie, as the same Author, & present witness thereof, thus testifieth, Statis quotidie temporibus, soluscum sololoquebatur Deo Cap. 21. 22. supr. & supplici voce in genua proiectus, humili vultu, & deiectis oculis à Deo petebat, ve quibus egeret rebus, per illum consequeretur. Sed hanc Religionis executationem salutaris festi temporibus augens, omnibus viribus cum animi tum corporis divinos sacrorum ritus obibat: quasi qui huius magnae solemnitatis exemplum omnibus praeberet. Nocturnan verò in hoc festo per vigilationem tam claram reddidit, quàm diurnam lucem: accensis tota urbe per certos homines, quibus hoc munus delegatum fuit, quàm celsissimis cereis candelis, etiam lampadibus, igneis omnes latebras collustrantibus ut ill● mystica pernoctatio longe clarior ipsa solis luce redderetur. Ad hunc modum Deo ille s●o quasi sacerdos quidam sacra faciebat. He did daily at certain usual times humbly upon his knees pray unto God, but this exercise of religion he increased in the times of the Feast of Salvation with all The ceremony of lights in the Church used by Constantine in great abundance of them, and watchings. power of soul and body, executing the sacred ceremonies, giving as it were an example unto all of this great Solemnity. In this Feast he made the watching in the night, as bright as the light of the day, most high wax condels were set up burning in all the City, as also lamps shining in every corner, diverse men being assigned to execute that office. So that this mystical watching through all the night was made fare more bright than the light of the son. After this manner, as if he had been a Priest he served God. 6. Upon the opportunity before remembered of the King of Persia, sending Constantine procureth quiet for the Christians in Persia. Ambassadors unto Constatine to procure peace, he also wrote unto that King Sapores, that the Christians in his Dominions, which were there in great numbers at that time, cum accepisset apud Persas frequentes esse Dei Ecclesias, & infinitum pene populum Christi gregibus contineri: might live at liberty and freedom Euseb. l. 4. supr. Sozomen. lib. 2. Hist. cap. 14. for their Religion. And if we may believe Eusebius then living, and best knowing the affairs, and proceed of this most Noble Emperor, after all these things were compassed, and brought to end, he began that glorious and renowned work and foundation of the most sumptuous Church of the twelve Apostles in Constantinople: ubi iam haec peracta fuerunt omnia, Euseb. supr c. 58. Apostolorum templum in fui cognomine, ad perpetuam illorum memoriam conseruandam, aedificare caepit. Where it is evident by this then living Author, and witness, that he did not begin to build this Church until long after his tricennall Feast, first finishing and ending those things I have remembered, and others. And yet the glory and stateliness of that work, as it is described by the same Writer, was such, that it could not be effected & finished in many years, Cap. 60. supr. and yet that it was finished before his death, it is certain, for he there erected a Tomb for his own body to be buried in, and there was interred, Cappas He erecteth stately Images of all the Apostles. illic duodecim quasi sacras quasdam columnas ad Apostolici Collegij honorem memoriamque attollens, medium inter ipsos conditorium suum locabat, quod utrinque seni claude●ant Apostoli: sano, certe ut dixi, consilio praecogitans quod mortui corporis Tabernaculum ibi digne decenterque quiesceret, atque haec ille longo ante tempore cogitatione cum depinxisset, Ecclesiam Apostolis dedicavit, quamplurimum utilitatis illorum memoriam animae suae conciliaturam existimans. There he erected (saith Eusebius) Constantine held▪ prayers and protection of saints in heaven and help to the dead by them. And prayer for the dead by the living. twelve monuments to the honour and memory of the twelve Apostles, and in the midst between them he placed his own Tomb, which six Apostles compassed on either side. Surly as I said before, considering with discreet counsel, that the Tabernacle of his dead body should worthily and decently rest there. When he had considered these things long time before, he dedicated the Church to the Apostles, thinking that their memory would bring much profit unto his soul. Thus fare this Author then living: and where he mentioneth, he spoke before, ut dixi, of this matter, that which he said; is this, that Constantine by this manner of burying his body, did with incredible fervour of faith provide, that after he was dead, he might be made partaker of the prayers which should there be offered to the glory of the Apostles: incre●ibili fidei propensione providens, cum iam corpus suum communem cum Apostolis appellationem post mortem participaret, fore ut defunctus quoque precationum quae ibi essent ad Apostolorum gloriam offerendae, particeps efficeretur. Socrates also saith, that Constantine builded this Church, that Emperors and Priests might not be destitute of the Reliks' of the Apostles, Quam Socrates Histor. Eccl. lib. 1. cap. vlt. quidem Ecclesiam ob eam ipsam causam Constantinus aedificaverat, ne Imperatores & Sacerdotes Apostolorum Reliquijs aliquando destituerentur. And to that end he Constantine reverenced Relics. caused many Reliks' of the Apostles and Disciples of Christ, and diverse of their bodies, as S. Andrew's, S. Luke's, and S. Tymothies', to be kept their and many S. Hierom. l. de Script. in Luca & adverse. Vigil. & in Chronic. Chrysost. orat. quod Christus sit Deus. Baron. & Spond. Annal. in an. 336. Emperors were after buried there. 7. And both Baronins and Spondanus confess, that Constantine did not begin this great and wonderful work, until the 336. year of Christ, and after his concluding peace with the Persians, had not before so much as resolved it, Pace ab eis per Legatos petita, & obtenta, ad aedificandam Constantinopoli Apostolorum Ecclesiam in qua sepeliretur, adiecit animum: quam magnificentissimè construxit, & aere texit. Therefore this Church being so costly and magnificent, as these men confess, and Eusebius at large proveth, and yet Constantine lived to see it Roofed and quite finished, he must needs live a longer time, then until the next year, the 337. of Christ, which they limit unto him, to live, and much more longer than Socrates their Author continueth his life: for by his reckoning, setting down his death the same year, wherein the Persian Ambassadors came to him for peace, we must be forced to say, this admirable Church was quite finished in the space of seven weeks; or if we should adventure as Baronius doth to make Socrates our Author, and yet add unto his account a whole year, as he doth, it must needs be yielded unto, by such calculation, that it was not begun, or any materials prepared for it, and yet quite finished within one year and seven weeks: for, as before it was not begun at the Feast of Easter, & yet ended the same year by Socrates before the Feast of pentecost, when by Eusebius Constantine died, and by Socrates the eleventh of the Calends of june the 22. day or May: mortem obijt ad undecimum Calend. junij. And by Baronius before the Feast of pentecost, Euseb. l. 4. de vit. Constant. cap. 64. Socrat. lib. 1. cap. vlt. and the 22. day of May in the year following, which is morally impossible to be true. For besides the amplitude thereof, and ornaments therein, Eusebius who had feene it, and known the building of it, saith that Constantine erected it to an infinite altitude: and made it from the ground with all variety of Stones, even to the top, the roof was curiously wrought and within covered Euseb. supr. cap. 69. with gold throughout, and covered above with brass and much gold, Illud vero cum in infinitam extruxisset altitudinem, lapidumque omnis generis ac crustarum varietate, ab ipso solo ad superiorem contignationem collustrasset, summo artificio factis laquearibus tectum intus complexus est, auroque universum contexit Supra vero pro tegula inductuctum as; a toto opere imbrium iniurias arcebat. Quod ipsum etiam multo auro fulgebat, ita ut longe Contemplantibus, per reciprocatos solis radios incredibilis splendor offundi videretur. 8. And Therefore Nicephorus also a Greek Writer, who had diligently examined Socrates, and citeth his very words of this matter before related: vicesimo Niceph. Hist. Eccl. l. 8. cap. 54. primo mensis Maij Die, Feliciani, & Tatiani Consulatu, affirmeth plainly, and constantly, notwithstanding that opinion, that Constantine did not dye until the 342. year of Christ, A nativicate Domini tum agebatur annus trecentesimus quadragesimus secundus. In the Feast of pentecost, towards the end of it Cap. 55. vlt. supr. about Noon time of the day, to speak in Eusebius his words, this Emperor Euseb. lib. 4. vit. Const. cap. 64. was received to his God, leaving his mortal part, like to other mortal men, to the earth, but joining his intelligent and divine part of his soul unto God, huius celebritatis sacratae Pentecostes extremo fere Die Imperator ipsa meridie ad Deum suum assumptus est, partem sui mortalem mortalibus cognatam relinquens humi, sed animi partem intelligentem & divinam Deo coniungens suo. He dying in Bythinia The great Christian pomp observed about Constantine his dead body. his Soldiers enclosing his body in a golden Coffin, covered it all over with purple, & conveyed it to Constantinople, & placed it in the Imperial Palace, adorned with imperial Robes, Purple & a Dyadeame, lights set upon golden Candlesticks round about it, which gave such an admirable show unto the beholders, as was never seen, luminibus circum funus aurea supra candelabra accensis admirabile spectatulum intuentibus praebebant, & sane eiusmodi, quale numquam Cap. 66. supr. in terris ullum a condito mundo sub sole visum est. All the Nobles of his Army which worshipped him when he lived, kept their old manner & custom at certain times entering in, and prostrating themselves one the groond saluted the Emperor, after his death lying in his Coffin, as if he had still been Great reverence given by the Christians to the de ad body of Constantine. living. The Senate and all other Magistrates worshipped his body with like reverence. All kind of people even women and children in infinite number came to see this Solemnity, & these things were thus performed many days. This blessed Emperor, was he alone, which reigned when he was dead; and to him alone God himself being Author thereof, all honours which were wont to be given him when he lived, were given after his death. For he being the only Emperor, which in all the Actions of his life piously and Religiously worshipped God, the King of all, & his son Christ jesus, he alone by right obtained this honour by the will of God, to have that which was buried in death to reign among men, Totius exercitus Deuces & Comites, omniumque Principum caetus, quibus antea in more fuit Imperatorem venerari, pristinum morem & consuetudinem conseruamtes, statis temporibus introeuntes, Imperatorem in capsula iacentem tanquam viwm etiam post mortem humi procumbentes salutabant. Horum reverentiam eodem pietatis officio subsecutus est Senatus, & omnes reliqui Magistratus. Tum vero cuiusuis ordinis hominum etiam muliercularum & puerorum infinita turba ad idem spectaculum confluebat. Haec per multos dies factitata. Solus vero iste beatus Imperator etiam mortuus regnavit: cum ei soli post hominum memoriam, vel ipso Deo Authore, omnes qui solebant, honores tanquam superstiti tribuerentur. Num cum is solus ex omnibus Imperatoribus, Regem omnium Deum, & Christum eius, omnibus vitae actionibus pie sancteque coluerit: iure sane etiam hunc honorem solus adeptus est, ut Dei voluntate, quod in eo morte sepultum erat, tamen apud homines regnaret. 9 They also made his Pictures, and in them worshipped him as though he Cap. 69. were still living. And painted him as reigning in heaven, Neque haec voce tantum & clamoribus significabant, verumetiam re ipsa declarabant: cum ea vita functum pictis tabellis tanquam viwm colerent. Nam cum caeli effigiem in tabella proprijs Constantine worshipped in his pictures after his death. coloribus expressissent, depingunt eum super caelestes orbes in ethaereeo caelo requiescentem. Thus his body was honourably kept unburied, until his son Constantius came, none of them being present at his death. Then being with great solemnity brought to the Apostles Church, where the Priests and people The Priests and others pray for the soul of their Emperor Constantine deceased. with tears and mourning prayed unto God for the soul of the Emperor, Populus frequens una cum Sacerdotibus non sine lachrymis, & sane magno cum gemmitu, preces pro animo Imperatoris. Deo fundebant. And so with sacred ceremonies, and the sacrifice of Mass, and holy prayers he was joined to the people Cap. 70. 71. of God in heaven, Licet contemplari ter beatae animae tumulum Apostolici nominis Mass said for him deceased. appella●ione decorari, & Dei populum aggregari, divinisque ceremonijs & mystico sacrificio sanctarumque precationum societate perfrui. 10. Nicephorus writeth, that the holiness and piety of this renowned Emperor The Relics of Constantino work many miracles: so his Image. were so Miraculously approved after his death, that God gave such an infallible gift of healing and Miracles, both to his grave, and Image; that all diseases whatsoever were certainly cured by the only touching of them, Magna gloria bonorum conciliator Deus virum eum, veluti fidelem ministrum accumulavit, Niceph. Hist. Eccl. l. 8. cap. 55. sanationum & Miraculorum gratia & urnae & statuae ipsius, quae in porpheretici marmoris columna posita est immissa, ut deinceps nulla aegri tudo contrectatis eis non cederet, & fides verbi illius Christi adimpleretur, dicentis: ego glorificantes me, glorifi●●bo. The memorable works and foundations of Christian piety, Arguments of Constantine his Religion, the most honoured Emperor that ever was. Church's most sumptuous, Altars, Chalices, Patens, Candelsticks and other vessels of gold and silver, which he founded, Privileges, Immunities and aims which he bestowed upon Religion are innumerable. Eusebius hath written his life in 4. Books, and many others have entreated of them able in themselves to minister subject of a whole History; therefore I must pass them over only, saying in general with that Author of this Noble Emperor, Solus ex omnibus Romanis Imperatoribus, Deum omnium Regem incredibili Euseb. l. 4. vit. Const. cap. 75. pietatis studio honoravit: solus omni cum libertate vocis & linguae Christi verbum personuit: solus ut ita dicam Ecclesiam eius praeter caeteras ab omni aevo honoribus effecit. Solus Impium multorum deorum ficticium cultum sustulit, omnesque vias Idololatriae refutavit: Igitur & dum viveret, & postque est mortuus, his honoribus cumulatus est, quales neminem aliquando nec apud Graecos nec Barbaros, sed ne antiquissimis quidem Romanorum temporibus, cum neminem cum isto conferendum ulla unquam seculorum memoria nobis profuderit, adeptum esse quisquam commemorare potest. Among all the Roman Emperors Constantine only did with incredible fervour of piety honour God the King of all: he alone with all liberty of voice and tongue sounded forth the word of Christ: he alone that I may so say more than all the rest in all Ages endued his Church with honours. He alone took away the feigned worship of many Gods, and refuted all the ways of Idolatry: Therefore he alone both when he lived, and after he was dead, had such honours heaped upon him, that no man can make relation that any man at any time either among the Greeks' or Barbarians, or in the most ancient time of the Romans obtained the like. It is not found in the memory of all Ages, that any man was to be compared unto him. He left his three sons before remembered to serve, and reign, Emperors after him in the S. Constantia d●u●hter to Cons●an●ine an holy Nunne● example to many Noble Nu●●●. world, but his holy daughter S. Constantia, some call her Constantina, he left to serve God in perpetual virginity among sacred Nuns, who as I have insinuated before, being infected with Leprosy and going on Pilgrimage to the grave of S. Agnes Martyred in the Persecution before Constantins' time, and there continuing in prayer all night, was Miraculously cured of her infirmity, S. Agnes appearing unto her, and encouraging her according Ambros. serm. 90. de passione beatae Aguetis Virg. to her name to be Constant in the faith and love of Christ: spe recuperandae salutis venit ad Tumulum Martyris nocte, & preces fideliter fundebat. Quod dum faceret, repentina sommi suavitate corripitur, & videt per vifum beatissimam Agnetem talia sibi monita praeferentem: constanter Age Constantia, & crede Dominum jesum Christum filium Dei esse Saluatorem tuum, per quem modo consequeris omnium vulnerum quae in corpore tuo pateris sanitatem. Whereupon as S. Ambrose living in that Age, and others witness, Constantine at the request of his cured daughter S. Constantia, there erected a Church and Tomb to S. Agnes, and Constantia persevered in virginity, & by her, many virgins both mean and Noble and renowned received the holy veals, Perseveravit autem Constantia Augusti filia in virginitate, per quam multae virgins & mediocres & nobiles & illustres Sacra velamina susceperunt. Our holy and ancient learned Countryman S. Aldelmus with most honourable Titles remembreth her among the most Aldelm. l. de laudib. virginitat. cap. 25. Ado. Vienn. in Chron. Fascicul. Temp. an. 294. Harris Hist. Tom. 4. Libel. de munificent. Constant. Tom. 1. Concil. Baron. & Spond. Annal. an. 330. sacred virgins, saying that by her persuasion, and example, almost all the daughters of the Roman Praetors, and almost all Noble and beautiful virgins professed virginity, and among these Attica and Arthemia daughters of Gallibanus, by others Gallicanus most potent in the Empire, Quarum genitore Gallihano nullus in Romana Monarchia praestantior extitit. And citeth the life of S. Constantie written long before, Quod plenius de conversatione illius scripta opuscula produnt. She erected a Monastery of Nuns near the place where she was cured, and there shutting up herself with many other Nuns, served God with great devotion and sanctity of life in the same place all her life: after her death, her body was buried by S. Agnes. Therefore I may boldly say The honour of Britain by the great Emperor Constantine. with our Monk of Bury in his old verse of this most glorius Emperor: Rejoice ye folks that borne be in Britain Called otherwise Beutus Albion. that had a Prince so notably sovereign Brought forth and fostered in your Region, John Lydga●e lib. 8. cap. 12. That whilom had the domination, As chief Monarch, Prince, and Precedent Over all the world from East to Occident. THE XVII. CHAPTER. THAT THE POPES AND CHURCH OF ROME in this time were of the same Religion they now are, and all Christian catholics then professed the same with them, & the Supremacy of that See Apostolic. 1. SOME even of our own Historians write, and namely the Monk of Westminster, that S. Silvester continued Pope until the year wherein Constantine deceased, and both of them died in the same year 340. That as they had both laboured together in their lives, for advancing the honour and Church of Christ, so they died together Matth. Westm. Anno gratiae 340. to receive the merited reward of their labours, Anno gratiae 340. magnificus Imperator Constantinus vitam laudabilem glorioso fine terminavit. Quo etiam Anno Sanctus Sylvester, viam universae carnis ingressus, migravit ad Dominum. Dignum plane & omnino conveniens, ut qui simul circa incrementum Ecclesiae perseveranter laboraverant, simul reciperent promeritam pro labore retributionem. And if we should approve the opinion of Baronius and Spondanus so expounding Baron. & Spond. Annal. an. 314. S. Damasus in S. Syluestro to. 1. Concil. the old Roman Pontifical in this point, that S. Sylvester entered the Papacy in the year of Christ 314. Anno Christi trecentesimo decimo quarto Calendis Februarij Sylvester Romanus subrogatus, in locum Melchiadis sedere caepit, and allow unto S. Sylvester so long possessing thereof as the same Pontifical doth, three and twenty years, ten months, and 11. days: Sylvester sedit annis viginti tribus, Mensibus decem, we should conclude in Baronius opinion of the death of Constantine, that S. Sylvester and Constantine died in one and the same year, Baron. & Spond. supr. Anno. 337. as Matthew of Westminster affirmeth, although not the same 340. in number which he hath delivered. But to follow the other opinion which seemeth more common, and better pleaseth Baronius, Binius, and our Protestants also, Baron. Annal. an. 336. 337. Binius annotat. in Marc. & jul. lib. 1. Hier. in Chron. Marian. aetat. 6. an. 333. Sozom. Hist. Eccl. lib. 2. cap. 19 that after the death of S. Sylvester before Constantine died there were two othr Popes, Marcus and julius, the first being Pope a very short time, but 8. Months by S. Hierome and Marianus: by Sozomen, a little space, Cum Marcus post Syluestrum ad exiguum tempus Episcopatum Romanum gessisset, julius in illam Sedem successit. And julius was Pope but in the last year of Constantine, being as these Authors hold, the first year of his Papacy. By which account, the reckoning of our Monk before, that S. Sylvester and Constantine died in the same year, is rather confirmed, then infringed. So if, as these men say, Marcus was Pope within 15. days of the death of S. Sylvester, & continued the Papacy Baron. & Binn. supr. but 8. Months, and julius immediately succeeded him, but a little before t●e death of Constantine, it is apparent that S. Sylvester and Constantine might or did dye in the same year. 2. And to our present purpose, which is to be perfectly satisfied, and instructed of what Religion these Popes were, which lived in this time, when the true Christian Religion was not only permitted, but publicly and with authority both spiritual and temporal, Papal and Imperial generally professed in all Nations, whether the same which we have heard of Constantine before the public grant and warrant of the Pope's Supremacy, Roman Religion of the Sacrifice of Mass, prayer, and erecting Churches to Saints, prayer for the dead, Purgatory, Pilgrimage, honour to holy Reliks' & Images, and such other chief points, as Protestants now call into Question, or the new doctrines of these men. And it can be no Question but the Masters and Scholars, Teachers and Learners, Catechizers and Catechised, Baptizers Both Popes, Emperor and all but Heretics were then of the present Roman Religion even by enemies unto it, so testifying. Io. Bal. l. 1. & 2. de Rom. Pont. in Syluestr. Mar. co. & jul. Bal. sup. l. 1. in sylvest Robert. Barnes in vit. Pontif Roman. in ●od. and Baptised, as their condition was, must needs be of one and the sance mind and judgement in such things, they were all Holy men and Confessors, as our Protestant Writers are witnesses, and to make them also to give both evidence and judgement that they were of the Catholic Roman Religion, now professed in that our Mother Church, thus they testify, and first of S. Sylvester, that Pedagogue ad Tutor of Constantine in these words, There be very many Decrees of Pope Sylvester of consecrating Chrism, confirming children, adorning Churches, covering Altars, ordaining Massing Priests, anointing & vesting them, of worshipping, adoring, and reserving the consecrated Hosts, also of Deacons vesturs, Albes, Mitres, Palls, Sacrifices, Ceremonies, Asiles, Extreme unctions, & other Rites. Huius Syluestri permulta feruntur Instituta de Chrismate consecrando, Ordinibus dandis, pueris confirmandis, templis ornandis, Altaribus tegendis, Missatoribus constituendis, ungendis, vestiendis, Hostijsque, ut vocant deificandis, adornandis, seruandis. Item de Dalmaticis, Cappis, Corporalibus, Albis, Mitris, Pallijs, Pannis, Peplis, Sindonibus, Sacrificijs, Ceremonijs, Asilis, Extremis unctionibus, alijsque ritibus: How a Priest should be vested, when he said Mass, that no lay man might empleade any of the Clergy. That no Clergy man should be convented before Magdeburgen. centur. 4. cap. 6. cap. 7. cap. 9 cap. 10. a secular judge. If the Reliks' of Saints or Martyrs were to be translated from other places they should be brought into Cities and Villages religiously in singing; per Psalmodias Religiosè acciperentur ac deducerentur. He approved and exercised the Primacy of the Pope of Rome as all other Popes than did. The chaste and Religious conversation of Monks and Nuns were then used, and livers Monasteries of men and women then in Rome. In the Clergy were these Degrees, Bishops, Priests, Deacons, Subdeacons', Acoluthists, Exorcists, Lectors, Ostiarij. The Bishops, Priests, Deacons and Subdeacons were unmarried, and lived in chastity: Episcopi, Presbyteri, Diaconi, aut virgines eliguntur, aut certè post Sacerdotium in aeternum pudici. That the sacrifice of Mass might not be celebrated but in places consecrated by a Bishop, Missae celebrationem in nullis praeterquam ab Episcopo sacratis locis faciendam Concilium Rom●num sub Syluestro constituit. And in the same Council to which both S. Sylvester, and Constantine subscribed, it is defined, as I have Concil. Roman. can. 20. before cited, that the Roman See is the chiefest See, judge of all, and to be judged of none, Emperor, Clergy, Kings or people: nemo iudicabit primam Sedem, quoniam omnes Sedes à prima Sede iustitiam desiderant temperari. Neque ab Augusto, neque ab omni Clero, neque à Regibus, neque à populo judex iudicabitur. These Protestants Magdeburgen. c. 6. ●upr. cent. 4. also deluer for the doctrine and use of this time, for penitents to make sacramental Confession of their sins, and Priests to enjoin pennances, and give absolution unto such Penitents. Concerning holy Scriptures, the third Council of Carthage in the beginning of the next Age apprehending the same Canon of holy Scriptures which the present Roman Church now receiveth, Concil. Carth. ●. can. 47. faith plainly, that it received it from the Fathers which were before them, Pro confirmando isto Canone innotescat, quia à Patribus ista accepimus in Ecclesia August. l. 2. doctrine. Christian. cap. 7. legenda. And S. Augustine living in this Age is witness that the Apostolic Sees, Rome the chief, received it so. How vain and Idle our Protestants and their Article of Religion in rejecting Traditions, and only admitting Scriptures in matters of Religion is evident, in so many recited Articles, which these men have granted, and yet deny them to be contained in, or to be deduced from Scriptures, as also their Article and doctrine against Communion only in one kind, contending as though it could not be practised or permitted, when these Protestants themselves confess, that in this time even in the Roman Church, Communion only under one kind was used, Ambros. orat. Funebri de morte Satyri. and by the greatest Doctors then in the Church of God, namely S. Ambrose, who so writeth, and at his death practised it in himself, only receiving under the form of bread, as Catholics now use, and his brother Satyrus & others often so accustomed, even when they were in health. Which these Paulin. in vita S. Ambrosij. Protestants thus confess, Peregrinantes ac Navigantes Eucharistiam secum circumtulisse Christianos', ex Ambrosio apparet, ex oratione Ambrosij in funere fratris Satyrij. Magdeburgen. cent. 4. cap. 6. col. 429. 430. Ab honorato Ecclesiae Vercellensis Sacerdote, Ambrosio morituro oblatum esse corpus Domini, quo accepto, expiraret, Paulinus tradidit in vita Ambrosij. These men also teach, that the doctrine of the See of Rome and the Fathers at this time concerning freewill, and original sin, was the same with that of the Magdeburgen. cent. 4. cap. 4. cap. 10. Roman Church in these days. So that if any man will compare but these points of doctrine which S. Sylvester and Constantine then held, and practised with the English Protestant Religion, as it is set down in the privilege Book of the Articles thereof, warranted by Parliament, King's Authority, Convocation of their Protestant Bishops, Oath and Subscription of them and their whole Ministry, he shall not find any one true Article then among them all, which are opposite to the Church of Rome, and Religion thereof at this time. But whether we are catholics placing spiritual Primacy in the See of Rome then in S. Sylvester, or Protestants asscribing it unto their Christian Kings, Constantine then both King and Emperor hear, we must be of this holy Religion, wherein these two great Rulers were so united together in all points; especially seeing these Protestants have warranted these two Princes were holy, and of themselves worthy patterns to be imitated now as the whole Catholic Christian world then joined with them in doctrine, S. Sylvester Magdeburgen. cent. l. 4. cap. 10. being Pope (say our Protestants) did faithfully perform his office in teaching, and amended many things in the Clergy, was renowned for working Miracles, and by them converted many to the faith, at seven Ordinations he consecrated 65. Bishops all joining with him in Religion. Sylvester factus Episcopus, docendi munere fideliter functus est, & vitiosa in ordine Ecclesiastico multa emendavit, miraculis claruit etiam, quibus multos ad fidem convertit. Ordinationibus sacris septem perfectis, creavit Episcopos sexaginta quinque. So likewise did all other known Catholic Bishops in the whole world, either actually assembled in, or consenting unto the renowned Counsels of so many hundreds of Bishops of Nice, Rome, Arles and other places, in his time agreeing and consenting together for themselues and the whole Christian world committed to their charge in Religion. Like was the case of Constantine so fare as temporal Prince had to deal in these affairs. Of all Emperors that ever were he was he greatest in Power, and Dominions, and the greatest Reverencer, we find in Histories, of the See Apostolic and Popes of Rome in his time, and all other Godly Bishops, and assisted all he could the assembling of those Counsels, honouring and consenting unto their Decrees, as the Law & Decrees of God himself, as appeareth by Eusebius, Socrates, Sozomen, Theodoret, and his own Imperial Letters and public Edicts before cited. And was occasion of preaching the word of life, and the holy Gospel of Christ & overthrowing Idolatry in all Nations, from one end of the known world to the other, erecting Christian Churches, & endowing them in all places, as our Protestants themselves acknowledge, Ab Oceani finibus, nempe Britannis incipions divinae Religionis curam Magdeburgen. centur. 4. cap. 3. Bal. l. de Script. centur. 1. in Flavio Constantino in medijs superstitionum tenebris caepit, ab Occiduis ad Indos innumeras ad aeternae spe●● vitae erigens gentes, egregius disciplinae Christianae praeco, falsorum Deorum eversor per Grecian, Aegyptan, Persidem, Asiam, & universam ditionem Romanam, repetitis abrogabat legibus, iubens per Edicta Christum coli, Euangelium praedicari sacrum, ministris honores & alimenta dari, atque Idolorum ubique destrui templa. Ecclesijs infinita praestitit, agros, annonam, stipem egenis, aegris, viduis, ac Orphanis, pro quibusque solicitus. Which general destruction of Idolatry and planting the true Religion of Christ the Messiah, so often and manifestly foretold by the holy Prophets, never any other comparable unto this in any degree, except the late Conversion of America, and other Nations unto the known present Catholic Religion. Io. Bal. lib. 1. de Act. Pont. Rom. in Syluestr. And in the late Persecution before Constantine expressly and plainly foretold to S. Blasius, the glorious Bishop and Martyr, as both Protestants and others confess, that this Constantine should be the happy man and means, by whom, and in whose days and Empire, this great alteration of Religion, in planting the true Religion of Christ jesus the Messiah, and confusion of the Pagan's superstitions, so often and clearly foretold in holy Scriptures, should be so generally effected. Nunc bonus expulsis, Romana in Regna, Tyrannis Baptista Mantuan. l. 2. de vit. S. Blas. Adueniet Princeps, sub quo pacabitur orbis, Et finem accipiet veterum cultura Deorum Constantinus. 4. S. Mark was Pope but a short time, yet he continued as our Protestants Robert. Barn. l. de vit. Pont. Rom. in Marc. & julio. Io. Bal. l. 2. de Act. Pontific. Rom. in Marc. & jul. confess, in S. Sylvester his Religion, gave the Pale to the Bishop of Hostia a Consecrator of the Popes of Rome, caused the Nicen Creed to be read in the Church after the Gospel, he builded Churches & adorned them. 5. Pope julius did exempt Priests from being convented before any but Ecclesiastical judges, Maintained the privilege of the Roman See, that no Council might be called without allowance thereof, Hic Iulius acriter reprehendit Orientales Episcopos, quod sine sua authoritate Concilium indixerant. Cassiod. in Eccl. Hist. Tripart. l. 4. cap. 19 & cap. 9 But the Greek Writers of that Age make this matter most evident, that it was not only the claim of Pope julius, but the old Law and Apostolical Rule and custom, that no Council might be called, nothing decreed without the authority of the Pope of Rome, Canonibus iubentibus praeter Romanum Sozom. l. 2. c. 9 nihil decerni Pontificem. And again, Cum Regula Ecclesiastica iubeat non oportere praeter sententiam Romani Pontificis Concilia celebrari. And more manifestly in Sozomen, That the old Canon of the Church pronounced all such Acts to be void, which were decreed without the Authority of the Bishop of Rome, Legem esse ad sacerdotij dignitatem spectantem, quae pronuntiat acta illa irritaesse, quae Sozom. supr. l. 2. cap. 7. praeter sententiam Episcopi Romani constituuntur. And this is plainly confessed by those Arrian Bishops themselves thus reprehended for such attempts. For writing to Pope julius, they freely confess the Primacy of the Pope of Rome, and See thereof, being the School of the Apostles, and Metropolitan City of Theodor. Hist. Eccles. l. 2. cap. 4. Cassiod. Hist. Tripart. lib. 4. cap. 6. piety even from the beginning, Literis suis fatebantur Ecclesiam Romanam Primas apud omnes far, utpote quae Apostolorum schola, & pietatis Metropolis iam ab initio fuisset. And both Theodoret and Cassiodorus testify, that the Arrians themselves sent their accusations against S. Athanasius to this Pope of Rome julius, to be judged by him, as highest judge, and Pope julius according to the Ecclesiastical Law, commanded both them and S. Athanasius one a certain day to appear before him at Rome to receive sentence, julius Ecclesiasticam secutus Legem, & ipsos Romae adesse iussit, & diem dixit divo Athanasio. And by Cassiodorus, & venerabilem Athanasium and judicium regulariter evocavit. So that it is evident, this Supreamacy of the Pope of Rome, was not given to that holy See by Constantine, or any late Pope his claim or challenge, but from the beginning. And Constantine, though a most worthy Christian King and Emperor, did neither call nor confirm any Council, as a supreme judge, and Sentencer, but as an Assistant Temporal, such as good Kings are, and should be in providing security, quiet, protection and bodily necessaries for the Bishops assembled, as I have before remembered he did. The calling of the Counsels was, as that great general of Nyce by the Bishop's order, and direction, Ruffinus Eusebius and others testify, Constantinus ex Sacerdotum Ruffin. l. 1. Hist. Ecclesiast. cap. 1. Euseb. l. 10. Hist. cap. 1. Cap. 5. supra. sententia apud urbem Nicaeam Episcopale Concilium convocat. Where we see both the calling, and Assembly to the Episcopal, as all others were, and the sentence and judgement by them only, post diutinum multumque tractatum placet omnibus, ac velut uno cunctorum ore & cord decernitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribi debere, id est eiusdem cum patre substantiae filium confiteri idque firmissima omnium sententia pronuntiatur. Defertur ad Constantinum sacerdotalis concilij sententia. Ille tanquam a Deo prolatam veneratur. Cui si quis tentasset obniti, velut contra divina statuta venientem, in exilium se protestatur acturum. Where we see this greatest temporal Commander that ever was in the world, was so fare from usurping, or claiming any spiritual Power to decide, and judge of Questions in Religion, that he was not present when they were determined by the Bishops, but leaving all such decisions unto them, as their servant, conseruus, as Sozom. l. 1. Hist. Eccl. c. 18. he calleth himself, most reverently embraced, and with his temporal Power executed what they concluded. THE XVIII. CHAPTER. THE CONSTANCY OF BRITAIN IN THE true Catholic Religion, before, and after the Nicen Council, it had Bishops there, consented unto, received, and kept inviolable the Decrees thereof, not admitting Heresy hear. 1. WE have thus fare travailed, in remembering the great peace, and glory these two Noble British Princes the Mother and Son, Queen Helen and Constantine procured to the universal Catholic Church of Christ in other Nations of the world in such manner, that the general Conversion of the Gentiles spoken of by Malachy the Prophet, seemeth to have been reserved for the honour of this Nation, by the help and assistance of those two most renowned children thereof, ab ortu solis usque ad occasum, magnum est nomen meum in Gen Mal●ch. 1. tibus, & in omni loco sacrificatur & offertur nomini meo Oblatio munda, quia magnum est nomen meum in gentibus, dicit Dominus exercituum. For even from this laste Nation in the west, then known to the furthest hence in the East, the Gospel of Christ was happily by their help and in their days embraced. 2. Now it is time to return into Britain again, where we shall by the long absence of Constantine our King & Emperor from hence, & many of our chief Nobility & others attending him in his Wars & Travails, find the state of this Kingdom, especially in civil and temporal affairs distempered, & 〈◊〉 unquiet, by the testimony of our own Historians. First Constantine going hence towards Rome against the Tyrant Maxentius carried with him from Britain to serve him in those wars, as our Antiquaries agree, a great Power of his Country British soldiers, as most true & faithful unto him, by whose prowess & valour he obtaining Victory, he gave them in recompense of their loyal and valiant service, as both our own Antiquaries, and others writ, a dwelling and living in the west part of France, bordering upon the Sea, most probably in little Britain, where they continued in his days with some little difference from the Britan's of this Kingdom, Constantinus ab Exercitu Imperator consalutatus, expeditione Gulielm. Malm. de gest. Reg. Angl. l. 1. c. 1. holinsh. Hist. of Engl. l. 4. c. 28. in superiores terras indicta, magnam manam militum Brita●●orum abduxit, per quorum Industriam, triumphis ad vota fluentibus brevi rer●m potitus, emeritos & laboribus functos in quadam parte Gallia ad Occidentem super littus Oceani collocavit: ubi bodieque Posteri ●orum man●ntes immane quantum coaluere, moribus linguaque nonnihil a nostris Brittonibus degenores. And this was the first planting of our Britan's in that little Britain, by these Authors, long before the settling of them there by Maximus: which (to a great weakening of this Kingdom to have a great Army of selected Soldiers to be carried away, planted in an other Country, and never return again, as the like in the time of Maximus) occasioned the spoiling and desolation thereof. 3. The remnant of whose British Soldiers which were left unslain, as also those of an other Constantine after him, went and joined themselves with the former Britan's in little Britain, which went hence with Constantine the Great, as the old Monk of Malmesbury writeth, Copiarum quae illos ad bellum Guliel. Mal●●es. supr. secutae fuerant, pars occisa, pars post fugam ad superiores Britones concessit. But by the common opinion of our Antiquaries, there was an other and Greater occasion of the weakening and disquieting of Britain about this time, by reason of domestical and civil wars in this Land. For Constantine the Great at his departure hence leaving the government of this Kingdom, as our old English History recordeth to a Noble man, some style him a King, named Octavian, when Constantine went from this land to Rome, he took all his land to keep to the Old. Engl. Chronic. f. 34. p. 1. Earl of cornwall that was called Octavian. And anon as this Octavian witted that his lord dwelled at Rome, incontinent he ceased all the land into his hands, and therewith did all his will among by and low, and they held him for King. But other Historians both British and English, domestical and foreign affirm, that Constantine at his going from Britain to Rome, committed the government of this Kingdom to the Roman Proconsul's, and the named Octavian, or Octavius took Arms against them, slew them, and so obtained to be King hear, Octavius Dux wisseorum insurrexit in Proconsules Romanae dignitatis, quibus Insulae regimen Galfr. Monum. Hist. Reg. Brit. l. 5. c. 8. Pont. Vir. Hist. Britan. l. 5. Matth. Westm. an. gratiae 314. Hard. Chron. c. 63. f. ●0. permissum fuerat, & solio Regni, ipsis interfectis, potitus est. The Monk of Westminster saith, this Octavius was a King before, Octavius Geniseorum Rex, a Regulus or Prince of the people in and about Worcestershire. Harding saith he was Duke of westesex, he must mean where the West Saxons after Ruled, for they came not into Britain until long after this time. But after his day came one Octavius Duke of west sex that crowned was for King That sl●ugh the werdins of Constantinus Which that he set for Britain governing In his absence, to keep it in all thing. 4. Besides this, there be other difficulties among the Historians about this Octavius, and such as will discredit him for having had any great chief and long command as a King in this Nation. Matthew of Westminster setteth down his conquering the Roman Proconsul's hear in the year of Christ 314. when as I have proved before by diverse more ancient and received Historians, that S. Helen our Queen and Empress continued hear long after that time. And her son Constantine Emperor now at the highest of his glory, power, and Victories, and having so many British Soldiers without employment in France, so near unto us, cannot be imagined to have suffered any Enemy in his own native Country so to have prevailed. Or how could such a man as this Octavius is supposed to be, assemble such an Army in Britain, where that most victorious Emperor was undoubted King, and whence he had so great an Army of Britons so lately before, that by them, as our Historians write, he vanquished almost inmunerable Companies of his most potent Enemy, Magnam manum Britonum abduxit, per quorum industriam, Guliel. Malm. l. 1. de gestis Reg. c. 1. triumphis ad vota fluentibus brevi rerum potitus. And as these Relators of Octavius' proceed themselves are witnesses, the power which Constantine carried from Britain was so great, that the Romans which came hither unto him, seeing his power, said no Prince in the world was comparable unto him for strength, Quis Princeps Regi Britanniae conferri queat in fortitudine robustorum Galfr. Monum. l. 5. c. 7. Matth. Westm. an. 312. E●●eb. lib. 1. vit. Constant. cap. 4. Euseb. libt. 4. de Vit. Constant. c. 51. Matth. Westm. an. 390. Baron. & Spondan. in Annal. an. 383. Sigebert. Chron. an. 383. militum? by an other, est tibi robustissimorum militum maxima multitudo. Where then in Britain could Octavius gather an Army so soon so encounter & overthrow three Legions of Roman Soldiers, besides their adherents, as these men say? And Eusebius saith, that Constantine himself came hither again, in Britanniam invasit, and was hear longer after this pretended Revolt: and at his death gave Britain, his ancient Patrimony, to his eldest son, assignabat avitam sortem grandiori natu filio. Again these men say, Octavius was King hear until Maximus his time, and married his only daughter and Heir unto him. When it is a common consent in Antiquities, that this Maximus or Maximianus was not King in Britain until after the 380. year of Christ. Therefore he must needs be granted to have been very young, and of too few years at the going of Constantine hence, for him to commit the government of Britain unto him, or for himself to have so soon usurped it, against so righful and a potent King and Emperor. 5. And our most ancient and best Historians S. Gildas, S. Bede, Marianus, Gild. l. de Excid. & conq. Brit. c. 10. ●●●gebert. Chron. Eutrop. Hist. Polyd. Virgil. Angl. Hist. l. 3. p. 49. Stowe & Howes Hist. in Constant. Constantius, julian. holinsh. Hist. of Engl. l. 4. Fast. Reg. & Episc. Angl. Ammian. Marcelli. l. 20. in init. l. 26. 28. Florentius Wigorniensis, Ethelwerdus, Henry of Huntingdon and William of Malmesbury, although as diligently as they could, recompting our Kings of Britain, never mention any such Octavius or Octavian. But the chiefest and most ancient of them S. Gildas plainly saith, that this Island was at this time, and until Maximus or Maximian a Britan took upon him the Empire, a Roman Island, Insula nomen Romanum tenens. And diverse Historians both late and ancient, catholics and Protestants, do particularly set down our Kings after Constantine the Great, & Roman Lieutenants hear until these days, as Constantine, Constantius, julian, Valentinian, Gratian, Emperors our Kings: Martinus, Lupicinus, Nectaridius, Theadosius, Fraomarius and other Roman Lieutenants, and Governors hear. And when the Council of Ariminum was kept about the year of Christ 360. and the 23. year of Constantius son of Constantine the Great, it is certain, that this Constantius was our King in Britain, and bore the charges of the poorest Bishops of this Kingdom, as then under his government, which were present there, and he was so fare from losing Britain, or any other Country of his Empire then, that as Sozomen and others testify, that Council thus wrote unto him at this time, sic tuum crevit Imperium, ut vniuer si orbis terrar●m gubernacula teneas. Epist. Ariminen. Concil. ad Constantium. Imp. apud Sozom. Histor. l. 4. c. 47. His Empire was so increased, that all the world was under his Government. This was above 20. years after the death of the great Constantine, in whose time this Revolt of Britain from him is thus supposed, and above twice so long time of the imagined usurpation hear by Octavius. And Zonaras writeth that this Constantius in the 14. year of his Empire banished, or rather carried with him S. Athanasius into Britain, at his coming hither. Eodem anno 14. Magnus Ath●nasius à Constantio in Britanniam deportatur. joa. Zonar. tom. 3. Ann. f. 117. c. de Constantio & Constante. 6. Therefore I dare not to assent, that in this time of the greatest flourishing Estate of the Roman Empire, & the Power thereof in Britain, especially from whence the glory of it grew to that greatness, either Octavius or any other so much prevailed hear to bar the Emperors of that honour. But he might towards the time of Maximus or Maximianus, when the Empire had more enemies and less power, prevail in some such sort, as these Historians have written of him, although they differ also in Maximianus aswell as in Octavius. One saith, he was the son of Trahern uncle to S. Helen, Maximian Harding. Cronc. c. 63. f. 51. Galfr. Monum. Hist. Reg. Brit. l. 5. c. 9 Pontic. Vir. H●st. l. 5. Matth. Westm. An. 379. Harding supr. King Traherne his son to Constantine next Heir: others affirm he was son of Leolinus an other uncle of S. Helen, great uncle to Constantine, Leoninus Constantini avanculus ipsum genuerat. And erat patre Britannus à Leolmo Constantini avanculo procreatus, matre vero Natione Romanus, ex utraque parte regalem originem ducens. And one of them saith, Octavius was King but 14. years ending with the beginning of Maximian his reign. And so we may well allow such an Octavius to have borne the name of a King in Britain in those troublesome days of the Romans ruling hear, diverse petty Kings being probably at that time in this Nation, aswell by the testimony of these Authors, which then make Octavius' King, as others. So they term Conanus a King, & that Maximian took his Kingdom from him, cui Regnum Britanniae eripuerat. So was Dionotus King in cornwall, Dionotus Rex Cornubiae. So was his Galfr. Monum. l. 5. c. 1●. 15. Pontic. Virun. l. 5. Matth. Westm. an. 390. 392. Manuscr. Antiq. in vit. S. Niniani. Capgr. in eod. Bal. l. de Script. cent. 1. in Niniano. brother Carodocus before him, Dionothus qui fratri suo Caradoco in regnum successerat. And yet under our chief King and Emperor Maximian at that time, Cui Maximianus Insulae principatum commendaverat. And S. Ninian who lived Bishop hear in the end of this Age had Kings for his Ancestores, Regali ex prosapia beatus Ninianus extitit oriundus. And yet the great distance of the place of his birth from King Coel, and these remembered, argueth he was not of their Line. And all these Kings or Regent's hair were most certainly by our Antiquities Catholic Christians. 7. Therefore the Temporal State in respect of any of them, could not be any The falling of Constantius Emperor to the Arrian Heresy a great hurt to Catholic Religion in many places. hindrance, but rather help and furtherance to the increase of Christian Religion in their time. But it was rather the Heresy of Constantius the Arrian Emperor, which hindered the glory of true Religion then in this Kingdom, as it did in other places and Countries of the world, if it did not so much flourish hear them as in his blessed Father Constantine the Great his Empire. And yet we may be bold to affirm, that the State of our British Church, even in The kingdom of Britain as free as any from the Arrian Heresy. those distempered days, when the holy Writers of that Age complain, the almost whole Christian world to have been polluted with the Arrian Heresy, was as renowned for our Bishops, and Clergy, and as free from that infection, as any Nation was. We have heard before that our renowned Archbishop of London Restitutus with diverse others Bishops of this Kingdom was present at the great Council of Arles, celebrated diverse years after Constantine went from Britain to Rome. And although we do not expressly find it written of Britain, that the Bishops thereof were at the Council of Nice, bishops of Britain at the first Nicen Council, as at others. no more then of diverse other Country's less replenished with Bishops at that time, then Britain was, and yet without question had Bishops there to make up that great number there assembled, which the Provinces whose Bishops are particularly related to have been there, could not perform, yet there be many Arguments, and some of them almost plain evidences, that our British Bishops were there also, as at other Counsels in that time. First it was a general, and the first general Council, which requireth general presence of all Christian Nations, the Decrees of such an Assembly binding all, therefore Britain being so great and glorious a part of the Christian world then, and having the King thereof borne and declared Emperor in it, so great an Instrument of this sacred Assembly, & so, as much interessed in that Council as any Kingdom was, may not be said to have been absent. And Eusebius then living saith, Constantine called Bi●●ops thither from all places, Concilium generale, tanquam quendam Dei exercitum instruens, in unum locum coegit: & Episcopos Eusebius l. 3. de Vit. Const. c. 6. undique per literas honorificè scriptas, ut eo maturarent, accivit. Therefore of all Nations Britain would, and did most willingly embrace and satisfy those letters sent hither into it from their Country Emperor. Again the same Author a living witness plainly affirmeth, not only that the Imperial Edict for calling this Council was published in every Province of the Empire, such as every Province in Britain then was, but that all the Bishops with all willingness and speed they could hasted to the place assigned, Vbi Edictum in quaque Provincia diwlgatum erat, omnes summa cum animorum alacritate, tanquam è carceribus ad cursum emissi, properè advolarunt. And he addeth plainly that the chiefest Bishops of all Churches in all Europe where Britain is, naming it Cap. 7. supr. the first, Asia, and Africa were there, Ex omnibus namque Ecclesijs, quae frequentes in tota Europa, Africa, & Asia extiterunt, Dei ministri, qui facile Primas ferre putabantur, in unum convocati. No distance or separation of Country or Nation hindered the Bishops from being there, Non solum qui animorum dissensione erant, sed etiam qui corporibus, regionibus, locis, gentibus longissimè disiuncti, Cap. 6. 7. 8. unum in locum aggregati sunt. The extreme Scythians were not absent, nec ab hoc Choro Scytha abfuit. All known Christian Nations had Bishops there, Ex omni Natione quae sub sole est, quorum domicilia multo longiore locorum interuallo distabant, e● adventarunt. And no man can be a better witness for the presence of our British Bishops there, their true and holy observation of the Christian Catholic Rites and customs, and number of Bishops and Churches hear, than our renowned King and Countryman Constantine the Great Emperor, who in his solemn Oration in that great Council expressly nameth our Britain with the most Noble Nations, whose Bishops were in that Council, professed the truth, and had greatest number of Churches, more than Constantinus Mag. orat. habit. in Conc. Nicen. apud Euse. l. 3. de Vit. Constant. c. 18. other Countries at that time, Ipse in me recepi, vestram sapientiam facilè assensuram: vos videlicet quod in urbe Roma, in Italia, in Africa, in Aegipto, in Hispania, Gallia, & Britannia, in Libya, & universa Graecia, in Diaecesi Asiatica, & Pontica, in Cilicia denique una & consentiente sententia conseruatur, hoc vestram prudentiam lubenter approbaturam: illud sedulo reputantes quod in locis quae modo citavi maior Ecclesiarum numerus existat. Where we see Britain to be numbered with the most flourishing Kingdoms, whose Bishops were present in the Nicen Council, to be given for a Rule and Precedent to other Nations in Christian holy doctrine and piety, and at that time, in the year of Christ by common account 325. to have been one of the Principal Countries, which had the greatest number of Churches, and consequently of Bishops and other Clergy men to supply their sacred functions in them. And this testified in open Council, by him which of all others must needs best know the Estate of this his native Country under his temporal government, is sufficient and abowndant testimony in this matter. 8. For if he had not expressly put Britain in the Catalogue of the chiefest Nations, which had Bishops there, by all Antiquities, but only said, as he clearly doth that Britain them was one of the chiefest places, in which the greatest number of Churches with their Bishops was, every man would have infallibly concluded, that this Council so general from all Nations, had diverse British Bishops there. And if Constantine had been silent in this matter, the very subscription of the Bishops of Nice, as it is left lame and maimed unto us, would have proved as much. For although it doth not particularly name any Bishops from Britain there, no more the● the Council of Sardice subscription, or the Council of Ariminum doth, wherein most certainly Britain had diverse Bishops, as diverse also in the Council of Arles, and only one Restitutus is remembered in it: yet it giveth us sufficient proof, that Britain had Bishops also at Nice, or else we shall want very many of the number assembled there. For it saith with the common opinion that 318. were there, and thereto suscribed, & subscripserunt trecenti decem & octo Episcopi qui in eodem Subscript. Concil. Nicaeni To. 1. Concil. Concilio convenerunt. And yet setting down the Bishops of all other places besides Britain, remembered by Constantine before, Italy, Africa, Egypt, Spain, France, Lybia, Greece, Asia, Pontus, and Cilicia, and 30. others which had Bishops there; it cannot find out, above 225. Bishops from all these Countries, but leaveth almost an hundred wanting of the full number. Therefore we must needs say, that Britain, there forgotten, did remember, and furnish that The Nicenfaith received and daily observed in Britain. sacred Council with diverse Bishops, which with many others of other Nations are now wanting in that Subscription. 9 And this great glory of Britain for worthiness and number of Bishops, and constancy in that holy faith, which they had consented unto, and received in this Nicene Council, remained ever after in this Kingdom until the decaying time of our Britan's government: As will appear in the following History. For the time of Constantine the Great, and Constantius his soone, that great friend of Arians & their Heresies, it shall suffice in this place to use for warrant the testimony and words themselves of the Bishops of this Nation, joining therein with 400. other Bishops in the Council of Ariminum thus upbraiding that Arrian Emperor, and pleading their Innocency in their Public Epistle unto him. That his Father Constantine laboured all he could even till his dying day, to have the holy faith of Nice continue stable, and permanent for ever, and to innovate any thing therein, should be to conteme so many holy Confessors and Martyrs which had professed it, and the old Institution and observation of the Catholic Church, continuing until his Empire, Cum intelligamus Constantinum Principem omnium Posterorum memoria Epist. Concil. Arimin. ad Constant. Imperat. apud Socrat. l. 2. Hist. cap. 29. post mortem celebrandum, diligenter elaborasse ut fides illa Nicaae literis prodita, accuratissimè perquisita, explorataque esset: absurdum plane videretur, eo iam post acceptum Baptismum vita functo, & ad tanquil●itatem sibi debitam profecto, aliquid in ea novare: & tot sanc●os Confessores & Martyrs, qui huius doctrinae Authores, inventoresque fuerunt, quique ut vetus Ecclesiae Catholicae institutum poscebat, omnino senserunt, inque eo perstiterunt perpetuo, prorsus contemnere. Quorum fidem ad tui Imperij tempora Deus per Dominum nostrum jesum Christum perduxit. And there earnestly exhort him, that no Innovation be made, but suffer them to persever quietly in the faith of their Predecessors, directed by the holy ghost: and neither to add nor detract any thing to those ancient Decrees, which by his Father's piety had been observed and kept so long unuiolate, Tuam clementiam obtestamur, ut non permittas quicquam novari ad eorum contumeliam, qui vita excesserint: sed nobis facias potestatem in his quae sunt à Maioribus quos quidem ingenuosè & prudenter spiritu sancto illis opem ferente, omnia transegisse constat, Decreta sancitaque firmè perseverandi. Flagitamus, ne quid veteribus Decretis vel detrahatur, vel adijciatur omnino: sed omnia quae patris tui pietate usque ad hoc tempus obseruata fuerunt, rata, firmaque permaneant, neque de caetero nobis quicquam de ijs rebus facessus molestiae, aut a nostris ipsorum Ecclesijs nos abesse sinas. By this great evidence of 400. witnesses both our renowned Constantine both living and dying, and this Kingdom of Britain is hitherto free from all suspicion of Heresy. Of the continued Innocency of Britain from that fowl and almost general Infection, I shall speak more hereafter; that which I have said before sufficiently excuseth Constantine. And both Theodoret & Sozomen do most plainly clear him: The first affirmeth, that he was so earnest a Professor and Patron of the Nicen faith all his life, that so long as he lived no man durst openly deny it, dum vixit Constantinus, nemo ●am apertè reijcere ausus est. The other doth evidently prove, that he was so grounded in the true Catholic faith, established Sozom. Hist. Eccl. lib. 3. c. 1. at Nice, that the Arrian Priest which seduced his Sister Constantia, and his son Constantius afterward, being by his Sister's means present with him at his death, and trusted to deliver his last Will to his son Constantius, never durst bewray himself to Constantine, that he was an Arrian, much less persuade that holy Emperor to that Heresy, pe●ceauing how firm and constant he was in the true Catholic faith, non fuit ausus palam facere Theodoret. Hist. Eccl. l. 2. c. 3. malum suum, cum videret quanta esset regiae mentis in re divina firmitas: But he reserved the vomiting of that his poison to Constantius, whom he infected after his Father's death. THE XIX. CHAPTER. HOW BRITAIN HAD MANY BISHOPS at the true great Sardican Council: they and the other Bishops, Priests, and Christians hear professed the true Catholic faith, and were free from Heresy. 1. NEITHER was Constatius soone after his Father's death infected with the Arrian Heresy, either to endanger Britain, or any other Nation under his Dominion: but consented to the recalling of S. Athanasius from Exile, Epist. Constantij ad S. Athanas. apud Socr. l. 2. Histor. c. 18. & Athan. Apolog. 2. Socrat. l. 2. c. 16. Sozo. l. 3. c. 10. 11. Nicephorus Histor. Eccl. l. 9 c. 12 Sozom. supr. c. 11. Conc. Sardic. ep. to. 1. Conc. Athanas. epist. ad Antioch. Tom. 1. oper. S. Athan. & apud al. and some time to his continuing his dignity at Alexandria. And whether it was for love of S. Athanasius, or fear of his Brother Constans, writing earnestly unto him in favour of S. Athanasius, he wrote diverse friendly letters unto him after this, of which Socrates setteth down three, and consented to the calling of the great general Council of Sardyce 10. or 11. years after the death of Constantine the Great his Father, as Socrates and Sozomen affirm, wherein S. Athanasius was proved innocent, and as he then present with many others proveth, the Nicen faith was confirmed, and utterly forbidden to be questioned, Sancta Synodus quae Sardis convenit, Decreto sancivit, ne quid ulterius de fide scriberetur, & sese contentos esse Nicaena fide declaraverunt: ut cui nihil deesset, & in qua integra & solida pietas contineretur: neque edendam esse aliam professionem fidei, ne illa quae Nicaae scripta est, suos numeros non habere videretur, neve illis, quibus libido est, semper nova statuere, occasio huiusmodi suppeditaretur, ut iterum atque iterum de fide definiant. Athanas. Apol. 2. contra Arrianos. 2. And at the calling of this Council, the same renowned Catholic Doctor calleth this Constantius, as also his Brother a known Catholic Emperor, divers Bishops of Britain, 5. at the least present at the general Council of Sardice: But probably diverse more. a most Religeous Prince, in Magno Concilio Sardico ad Edictum Religiosissimorum Principum Constantij & Constantis. And we are sure, that at this time our Kingdom of Britain retained the former glorious estate and glory of Religion it had before in the days of Constantine, and was still free from the Arrian Heresy. For the same glorious Confessor S. Athanasius present in that Council, saith, that among more than 300. Bishops assembled there which Sex. Ruf. Brevia. Rer. gest. po. Ro. ad Valentiniani. Aug. Sigonius l. 4. de Occid. Imperio p. 89. 90. Arnold. Mylius in Antiq. nomin. Region. Insular. etc. Sepher. Bin. Annot. in Conc. Sardic. to. 1. Conc. Baron. & Spond. An. 347. Athanas. Apol. 2. freed him, and professed the Nicen faith, the Bishops from the Provinces of Britain, ex Provincijs Britanniarum, were there. And as the Roman Writers testify, there were from the division of the Empire by Constantine, and as many suppose before, five Provinces hear in Britain, Britanniae quinque, Maxima Caesarie●●●s, Valentia, Britannia prima, Britannia secunda, Flavia Caesariensis. So that if we should allow but one Bishop out of every of these Provinces, to have been at the Sardyce Council, and there to have subscribed for the rest of their Provinces or Dioceses, we must grant five British Bishops to have been there, and supplied this duty, and office for the rest of Britain. But we shall find more by the Rule of proportion, in respect of the great number of Catholic Bishops assembled in that Council, or in regard of our neighbouring Countries, namely France in many places thereof as fare distant from Sardice in Thrace where this Council was kept, now by the Turks reigning there, named Triadizza or Triaditze, as Britain is, and fare then from exceeding this Nation for number of Bishops, proportion of quantity, and Provinces in them observed, for S. Athanasius present at this Council testifieth, there were 344. Catholic Bishops there, in universum trecenti & quadraginta quatuor: Yet recompting the names of the Bishops of Italy, Spain, France, Egypt, Cyprus, Africa, Palestina and diverse other Nations present in that Council, in omitting the names of the Bishops of Britain, and some other Countries, wanteth above 60. of his own number to be supplied from this our Britain and other places of fare meaner note. And out of France he setteth down the names of 34. Bishops of that Nation there present, and yet no Antiquity of that Age doth triple France unto Britain either for Provinces, or Bishops in those days. 3. Sextus Rufus in his Breviarie of the Roman gests to Valentinian the Emperor, Sext. Ruf. Brevi. ad Valentinian. Augustum. findeth in France, divided from Belgia, and Germany, only ten Provinces twice so many, as I have alleged to have been then in Britain, and it will be more than a difficult thing for any man to prove that France then had as many more Bishops as Britain had. Therefore I cannot find it any inconvenience or incongruity to hold, that Britain so devoted to Catholic true Religion, and so furnished with Bishops then, as is declared, had half so many Bishops thereof at Sardice Council, as S. Athanasius hath remembered from France. And the rest of our Bishops which were not at that Council, but remained still in Britain subscribed unto, and received the Catholic Decrees of that Council, as is manifest by the Epistle of that holy Council to all absent Bishops so exhorting them, vos quoque studete fratres & comministri Concil. Sardic. Epist. omnib. Catholic. Eccl. Epis. Tom. 2. oper. Athanas. Athanas. supr. Apol. 2. Vrsac & Valens Epist. ad Athan. To. 2. oper eius. nostri in sacris obe●ndis, ut spiritu praesentes in nostra Synodo idem suffragium conferatis, per vestras subscriptiones. Which, as S. Athanasius writeth, they performed, Haec ita scriptis mandata, sacrum Sardicense Concilium ad eos qui interesse non poterant, misit, qui ipsi quoque suis suffragijs Decreta Synodi approbarunt. And Vrsacius and Valens in their Epistle, written to S. Athanasius, freely confess, that he was freed by above 400. erant plures in hoc numero quam quadringenti, out of all Britain and other places, ex universa Aphrica, Gallijs, Britannia, etc. And Socrates relating how this general Council was called by the Authority of julius, than Pope of Rome, with the consent of the two Emperors, and Brothers Constans and Constantius, de sententia duorum Imperatorum, it was so general, that the Bishops of Britain, & the other western Nations which were absent, did plead no other excuse, but infirmity of body, and over short warning given them by Pope julius, Alij corporis infirmitatem cansantur: alij de temporis Socrates Histor. Eccl. l. 2. c. 16. prastituti queruntur angustia, culpamque illius rei in julium Episcopum Romanum conferunt. And yet the same Author proveth that they had a years and an half summons or notice, that it was to be, Cum tamen ex eo tempore quo tum Concilium editum Socrat. supr. fuerat, tum Athanasius Concilium expectans Romae commoratus erat, annus & sex Menses praeterissent. And it is styled, and ecumenical Council, great Synod, plenary Titul. Conc. Sardic. to 1. Concil. Athan. Apol. 2. Aug. Epist. 162. Sulpit. l. 2. Sacrae Hist. Socrat. c. 16. Conc. Sard. can. 21. vlt. & in Tit. Council of all the Church, a Council gathered out of all the world, and commanding the Decrees thereof to be observed in all the world. Oecumenicum Concilium. Mana Synodus. Plenarium universae Ecclesiae Concilium. Concilium ex toto orbe convocatum. Generale Concilium. Vniversa quae constituta sunt, Catholica Ecclesia in universo orbe diffusa custodiat. And was approved as the Council itself witnesseth, by 376. Bishops, Approbatum à Trecentis septuaginta sex Episcopis. Some have not thought so reverently of this great and holy Council of Sardice, finding an Assembly bearing that name to have been Heretical: But this suspected or The Council of Sardice Orthodoxal, and Catholic with our British Bishops. rather damned Conciliable was an other quite different, and opposite to this true and lawful Council, by which both that and the Semiarrians therein assembled were condemned. And this false Council only kept by a few Eastern Arrian or Semiarrian Bishops about 76. in number, which seeing themselves to be in danger to be condemned by the great holy Council, separated Epist. Sardicen. Concilij apud Theod. l. 92. Hist. c. 8. Epist. Conciabul. Philppen. ad Donat. apud Hilar. in Frag. Baron. Tom. 4. Socrates l. 2. c. 16. Sozom. l. 3. c. 10. Sever. Bin. Tom. 1. Conc. annot. in Conciliab. Sardicen. Niceph. Hist. Eccl. l. 9 c. 12. themselves from thence, as their own Epistle to Donatus of Catharge, Socrates, Sozomen, and others witness at large, and there conclude their Arrian errors condemning S. Athanasius, Hosius, julius' Pope of Rome, Maximus Archbishop of Trevers, Protogenes Bishop, of Sardice, and Gandentius by name, and all in general which received the holy Nicen faith, and would not communicate with them in Arrianisme, but with S. Athanasius and the Catholic Bishops which they had banished, and persecuted. But our holy British Bishops joining all with the sacred Council, degraded the unjust Accursers of S. Athanasius, condemned those Arrians, established the Nicem faith in all things, Postquam Sardicae convenerant Episcopi Orientis, in conspectum Episcoporum Occidentem incolentium venire noluerunt: dixerintque se non alia conditione in colloquium cum illis venturos, nisi Athanasium & Paulum è Conuentu expellerent. Episcopi Orientales confestim decedunt. cumque ventum esset ad urbem Philippi, quae est in Thracia, privatum inter ipsos Concilium constituere; de caetero apertè verbum consubstantiale anathemate damnare: opinionem quod filius patri dissimilis esset, per literas scriptas ubique disseminare caeperunt. Episcopi autem Sardicae coacti, primum istos indicta & deserta causa damnare: deinde Athanasij accusatores dignitatis gradu dimovere: tum fidei Nicaenae decisionem constabilire: opinionemque quòd filius esset patri dissimilis, prorsus explodere: postremo verbum consubstantiale multo notius & illustrius efficere. Nam literas scribunt illi de ea re, & passim ad omnes mittunt. And having thus proceeded, they return home in the same Socrat. Hist. Ecc. l. 2. supr. c. 18. Niceph. Hist. Eccl. l. 9 c. 13. mind to their own Cities, Episcopi qui Sardicae convenerunt rebus constitutis, ad suas eorum Civitates re●erterunt. And after that time as Socrates, Nicephorus, and others testify, our Bishops of Britain, and others of the West separated themselves from the Heretical faction in the East, Deinceps Occidens ab Oriente per secessionem divisus est. Non amplius enim Occidentales cum Orientalibus, haud eadem secum sentientibus, negotij sibi quicquam & coniunctionis esse voluere. Yet Niceph. cap. 14. supr. many of the most glorious men of the East also persevered in the same Catholic profession, as our British and other Western Bishops did: as Paulus Patriarch of Constantinople, S. Athanasius of Alexandria, S. Anthony, and generally the Monks of Egypt, Eusebius Emissenus, Titus Bostrensis, Serapion, S. Basile, Eudoxius, Acacius, S. Cyrill, Theodorus, Perinthius, S. Ephrem, and others without number. S. hitherto we see the state of Christ's Church in Britain to have been glorious, both for number of renowned Catholic Bishops, and freedom from all contagion and infection of the wicked errors ad Heresies of that time. THE XX. CHAPTER. HOW BRITAIN HAVING MANY BIshops at the great Council at Ariminum, all were free from Heresy; And very few Britain's consented to Arrianisme: But were free from Heresy until that of Pelagius. 1. THAT this Country of Britain after this flourished with great numbers of Worthy Bishops, no City then vacant hear of such a Pastor, and Ruler, we may gather from diverse Antiquities, as from the Epistle of the great Council of Ariminum in Italy, not long after this time written to Constantius the Emperor, where our Bishops were present, testifying unto him, that they were assembled there, forth of all Cities towards the West, most properly and significently to be applied to this kingdom most West from thence, Cuncti Episcopi ex omnibus Civitatibus ad Occidentem sitis, Arimini in unum convenimus. And the words, all Bishops out of Epist. Concilij Arimini ad Constantium Imperat. apud Socratem l. 2. Hist. c. 29. Sozom. Hist. Eccl. l. 4. c. 16. Sever. Sulpit. sacrae Hist. lib. 2. Cap. 21. supr. apud Sozomen. Lib. Notitia Ep. orb. Christiani. sive Cod. Provinc. Rom. all Western Cities, cuncti Episcopi ex omnibus Civitatibus ad Occidentem sitis, cannot carry any other true construction, but that our Episcopal Cities in Britain were then so furnished, and many or most of them present at that Council. This is confirmed by the number of Western Bishops above 400. as Sozomen and others writ, assembled at Ariminum, ad Concili●m Arimini congregati sunt amplius quadringenti Episcopi, besides 160. of the east at the same time gathered together at Seleucia in Isauria: dum haec geruntur, Episcopi Orientis numero circiter centum & sexaginta, Seleuciam, quod est oppidum Isauri● conveniunt. When it is evident in the old Manuscript Catalogue of Bishops called, Notitia Episcoporum orbis Christiani, or Codex Provincialis Romanus, that Britain and all the Western Nations present in that Council of Ariminum had not at that time, many more than four hundred Bishops. Therefore we must needs grant, that the Bishops of all Cities, as well of Britain as other Countries of the West, which had not excusable lets, & impediments, were there present, in such sense, as the Epistle of that Council is cited before. And Severus Sulpitius Sever. Sulpit. sacrae Hist. l. 2. is sufficient witness for this our Britain in particular, that it had many Bishops there; for relating the number to have been above four hundred out of the West, quadringenti & aliquando amplius Occidentales Episcopi Ariminum convenere: And the Emperor, the better to incline them to his Arrian faction as it seemeth, commanded provision should be made for them all at his cost, quibus omnibus annonas & cellaria dare Imperator praeceperat: But the Bishops of France, Aquitaine, and Britain refused it, and rather made choice to live at their own charges, then to be maintained by the Emperor, and this refusal was general to all the Bishops of Britain, Aquitaine, and France, except three only of Britain, which received allowance from the Emperor, and refused maintenance by the other Bishops, themselves being poor, id Aquitanis, Gallis, ac Britannis indecens visum: repudiatis fiscalibus, proprijs sumptibus vinere maluerunt. Tres tantum ex Britannia inopia proprij, publico usi sunt, cum oblatam a caeteris collationem respuissent: sanctius putantes fiscum granare, quam singulos. 2. This affirmation that all the Bishops of Britain excepting only three which were poor, & were proffered to be maintained by their fellow Bishops which were generally rich as I have declared before in the Foundation of King Lucius giving them both all the Flamens and Archflamen Lands & Revenues. And others doth evidently testify, that Britain had many Bishops at Ariminum, when the number of three is but a tantùm, almost nothing in respect of the othrs'. And the same Author there proving that the British Bishops were both acciti and attracti, Cited and drawn or forced to come to that Council by the Officers of Constantius now after his brother's death a professed friend of the Arrian Heresy, or rather a professed Arrian, then reigning in Britain, maketh it evident, that our British Bishops which could not plead sufficient cause of excuse, and absence, were generally present there. And if those few poor Bishops of Britain which were not able to bear their own charges, were drawn thither to be maintained by the Emperor, how much rather must we judge the same of so many potent and rich in this Country which could pretend no such excuse. So that we see no excuse but Harris Eccles. Hist. tom. 4. cap. 24. infirmity, either by Age, or sickness to have caused any British Bishop's absence thence. A late Writer thinketh, Iltutus then as he conjectureth Archbishop of London, the Archbishops of York, and Carleon, the Bishops of Winchester, Cilicester, and Gloucester with others were there. I see no particular warrant he bringeth more for these, than any other of so many Episcopal British Cities of that time, which I have before remembered, all of them being in the same condition for presence or absence, but where just excuses and lets were singular to any in particular above the rest: for good Authors before have testified, that all in general were urged to be there, without any exception, or to be expempted. And almost all Bishops in the world, were then caused to be either at Ariminum in Italy, where those of the West were, or at Seleucia appointed for the Earstern Bishops, Interim in Oriente exemplo Occidentalium, Imperator iubet cunctos fere Episcopos apud Seleuciam Isauriae oppidum Sulpitius Sever. sacrae Hist. l. 2. Epist. Concilij Ariminen. ad Constantium apud Theod. l. 2. Hist. c. 19 Sever. Sulpit. l. 2. sacrae Hist. Ambros. l. 5. Ep. 32. ad Valentinianum Imperator. Concil. Arimin. Ep. 2. ad Constantium Imper. apud Theod. l. 2. c. 20. & alios. Epist. Arimin. Concil. ad Constant. apud Theodot. supr. Socrat. l. 2. c. 29. Sozom. l. 4. c. 17. Niceph. l. 9 c. 40. 41. Sozom. sup. c. 18. congregari. And the command was general for all Bishops to be present, jussio generalis, qua omnes Episcopos ad Concilium cogere iubebantur. This was the Emperor's command to his Precedents of Provinces to compel all to be present. And the Council of Ariminum itself in their Epistle to Constantius the Arrian Emperor testifieth plainly, that all the Bishops of the West were there assembled, Arimini omnes Occidentales Episcopi convenimus. The fare greater part of these were Catholic Bishops, and of the whole number above 400. There were not by Severus Sulpitius Relation above 80. Arrians, Arriani non amplius quam octoginta, Reliqui nostrarum partium erant. S. Athanasius saith, they were fifty and more, quinquaginta & eo plures. And S. Ambrose witnesseth, that the greatest part of the Bishops there confirmed the faith of the Nicen Council, and condemned the Arrians Errors, Certè maior numerus Arimini, Nicaeni Concilij fidem prohavit, Arriana decreta damnavit. This is testified by the same Council in two several Epistles to the Emperor, that they neither could nor would swerve from the Doctrine of the Nicen Council, Nos tibi significavimus nullo modo à proposito nos discessuros, quod & ipsum iterum his literis docemus. And in their first Epistle they speak as though all the Western Bishops had herein consented, Cuncti Episcopi ex omnibus civitatibus ad Occidentem sitis, Arimini in unum convenimus, ut & fides Ecclesiae Catholicae fieret illustrior, & illius adversarij perspicuè deprehenderentur. 3. And although the Emperor both by his Epistle to that Council, and otherwise by fraud, and terrors, endeavoured to remove them from that holy mind, and communicate with the Arrians, they plainly wrote answer again, constantly averring they would change nothing they had Decreed, and gave their Legates charge to tell him as much in words, Quibus rescripsit Concilium, constanter affirmando, se neutiquam à decretis quae statuerat velle discedere: idemque Legatis suis tum scripsisse, tum praecepisse. Et non modo scripsit, sed id quoque dicere Legatos iussit. And to make it manifest, that although by many Writers diverse of these Bishops being convented and overcome both with the deceit of the Arrians, and Persecution of the Emperor, did afterward subscribe to a Material error; our Bishops of Britain were free both from imputation and suspicion thereof. Socrates, Sozomen, Nicephorus and others prove, that the Emperor neglecting to return answer to their second absolute Resolution and Epistle, the Council staying some time for answer, and having none, they all departed to their Countries and Sees and wholly dissolved that Council, Ista ubi scripsissent, & paululum temporis essent commorati, cum Imperator illis respondere dedignaretur, singuli ad suas ipsorum Civitates reverterunt. Socrat. Hist. Eccl. l. 2. c. 29. Sozomen. l. 4. cap. 18. Niceph. Hist. l. 9 c. 41. Hilarius l. contra Arrianos & Argent. S. Hilary saith plainly, this Council ended religeously by all, Ariminensis Synodus ab omnibus est religiosè dissoluta. So our Bishop's most remote from Ariminum, none being returned home, or so fare from recalling by any new Edict or strategeme of the Emperor, then at Constantinople very fare from Ariminum, and further from our Bishop's Travail into Britain, they could be none of that number, which were circumvented or terrified to subscribe to the wicked Emperor, and his Arrian Favourits designs. 4. Socrates & others make this clear, by relating the Persecution of Constantius against the Catholics, though before desired: Yet now to have flamed forth, and been made public upon this occasion of the Counsels breaking up, and dissolving without his allowance. And thereupon gave Authority to Vrsacius to execute what cruelty he pleased against the Catholic Bishops Socrat. Hist. Eccl. l. 2. c. 29. 41. Sozom. Hist. l. 4. c. 18. of Italy, which could not subscribe to their erroneons Profession, which the Arrians had composed, Dixit se ab illis propterea penitus contemptum, quòd contra eius voluntatem Concilium dimiserant. Quocirca Vrsacio potestatem permisit, liberè contra Ecclesias omnia pro arbitratu admittendi: praecepitque ut fidei formula, quae in Concilio Ariminensi perlegebatur, ad Ecclesias Italiae mitteretur, & illi qui ei subscribere nollent, expellerentur ab Ecclesijs, alijque in eorum loca suffic●rentur. So that the Bishops of Britain being departed from Ariminum, before any intelligence thereof could be given, and sent from thence to the Emperor at Constantinople, and he not presently, but with advice of his Heretical Adherents concluding the manner of his Persecution, before these things could be concluded, and Vrsacius and his other persecuting instruments could come into Italy, our British Bishops must needs both be come from thence and returned into Britain. 5. And it appeareth before, that the chief and principal malice of the Emperor, and Arrians at this time, was against Liberius Pope of Rome, and the other Catholic Bishops of Italy. And it is manifest by Socrates and others that Vrsacius the chiefest Executioner of this Tyranny came no further into the West, than Italy, and from thence returned into the East again, Vrsacius Italia r●licta iter partes Orientis capit. Neither is there the least mention in Socrat. supr. Histories of any part or particular of this Persecution to have been acted in Britain. And our own Historians have made it doubtful before, whether Constantius had so much Power in Britain after this time, to execute such cruelty in this Country, where they say he had no command or Authority at all in these days. Besides if Constantius was King and Commander hear, yet after the end of the Council of Ariminum he had no time left to persecute the Bishops of Britain, so fare distant from his Eastern Residency; first because julianus, afterward an Apostata from Christian Religion, who had Ammian. lib. 15. Baron. & Spond. an. 315. Herm. Sozom. Hist. Eccl. l. 5. c. 1. Socrat. Hist. l. 3. c. 1. Niceph. l. 10. c. 1. Theodor. Hist. Eccl. l. 3. c. 2. married Constantius his Sister Helena, was now both Caesar, & by many, Emperor also both in France and Britain likewise (if Britain was then subject to the Empire) & in such renown there for his victories against the Allmans invading the Empire, that he was soon after choasen Emperor, and was so favourable to the Catholics, that so soon as he came to be Emperor he recalled and restored all the Catholic Bishops which Constantius the Arrian had banished, as Theodoret and others testify, julianus Episcopos qui fuerunt in exilium à Constantio in ultima terrarum loca missi, ad suam quemque Ecclesiam capessendam renocavit: And declared Emperor in France and the West in Constantius his time, when he and his Complices raged most against the Catholic Bishops, soon after the dissolving of the Council of Ariminum, as Sozomen Sozom. Socrat. & Niceph. supr. Socrates, Nicephorus and others prove, was so fare from concurring with him or his Agents either in this or any other design by his Authority or Commission, that in all places in the West, and as he went towards Constantius in the East he discharged his Officers, & Commissioners in all Provinces, disgracing him in every City, so that all people revolted from Constantius, and submitted themselves unto julianus, His rebus prosperè & faeliciter gestis, Imperator à militibus declaratur. julianus ad hunc modum regnare caepit. Neque Legatos ad Constantium mittere, neque ut patronum & beneficum colere, sed omnia pro suo ipsius arbitrio agere in animum induxit. Magistratus in singulis Provincijs commutare, Constantium in quaque Civitate infamia notare conatur. Quocircailli omnes se dedere, à Constantio deficere caeperunt. 6. S. Hilarius the best Calculator of those times, & Tragedies, wherein he suffered so much, by the Arrians for the Catholic doctrine, can give the most certain evidence in this business; he in his Book of Synods written to the Bishops of Britain, Germany, and France after the summons of the Council of Hila. l. de Synod. contra Arrianos. Ariminum: cum comperissem Synodos in Ancira atque in Arimino congregandas, saith, that he had been exiled three whole years, toto iam triennio. In his Book offered to Constantius after the Council of Ariminum, when he was by him Hilar. l. ad Constantium Augustum. Hilar. l. contra Constantium defunctum. sent home free into France, he justifieth he remained then in communion with all the Churches, and Bishops of France with which our Britan's then also communicated by all antiquities, Episcopus ego sum in omnium Gallicarum Ecclesiarum atque Episcoporum communione, licet in exilio permanens, & Ecclesiae adhuc per presbyteros meos communionem distribuens. And in his Book against Constantius, being then dead he writeth, that after the banishment of the Catholic Bishops Paulinus, Eusebius Vercellensis, Luciferus, and Dionysius, five years before he with the Bishops of France had separated himself from the Communion of the Arrians, Saturninus, Vrsatius and Valens, which two last were Constantius choasen chief Instruments publicly to persecute the Catholics after the Ariminum Council ended, Post Sanctorum virorum exilia Paulini, Eusebij, Lucifiri, Diosij, quinto ab hinc anno a Saturnini, & ursatij & valentis Communione me cum Gallicanis Episcopis seperavi. And particularly for our Bishops of Britain, in his Epistle, or Book to them, with others directed to the Hilar. l. de Synodis prope I●itium. Lords his most blessed Brethren, and fellow Bishops of the Provinces of Britain, Dominis & beatissimis fratribus, & Coepiscopis, Provinciarum Britanniarum Episcopis, he testifieth from their own letters of their sincere faith, sent unto him in Exile, beatae fidei vestrae literis sumptis, that they continued unspotted, and free from all contagion of Heresy, were partakers of his Exile, and would not communicate with wicked Saturninus, which had procured his Bamnishment, and denied Saturninus communion all that while, three whole years, Gratulatus sum in Domino incontaminatos vos & illaesos ab omni contagio detestandae Haereseos perstitisse, vosque comparticipes exilij mei, in quod me Saturninus ipsam conscentiam suam veritus, circumuento Imperatore detruserat, negata ipsi usque hoc tempus toto iam triennio Communione, fide mihi ac spiritu coherere. And that they had actually rejected and condemned the Heretical Decrees of Syrmium, & missam proxime vobis ex Syrmiensi Oppido infidelis fidei impietatem, non modo non suscepisse, sed nuntiatam etiam significatamque damnasse. 7. And both after the Ariminum Council and death of Constantius and julian his short Rule, in the shorter Empire of jovian, commonly named jovinian, when that Persecution ended, we have an other the best witness of those days; S. Athanasius confidently upon his own certain experience, and knowledge avouching to that Emperor, that among many other Countries which he there recounteth, all the Church of Britain did inviolably hold the faith of the Nicen Council, Cognosce Religiosissime Auguste, hanc esse fidem quae Athanas. epist. ad jovinian. Aug. à condito aevo praedicanda fuit, & quam Niceae Patres congregati agnoverunt, eiusque Suffragatrices esse omnes omnibus in locis Ecclesias sive in Hispania, sive Britanuia. Omnium enim istorum animos experimentis cognovimus, & scripta habemus. Thus it is made evident, that our Churches and Bishops of Britain both before, at, and after the Council of Ariminum, were free from this infection of the Arrian Heresy, even at that time, when S. Hierome saith of the whole world beside, that the flame of this Heresy had destroyed it, totum orbem eius flamma populata est. And ingemuit totus orbis, & Artianum se esse miratus est. The whole world groaned, and marvelled to see itself an Arrian. Which was soon after the Council of Ariminum, when Valens & Vrsacius by the Arrian Emperor's Authority, and Power used such cunning stratagems, and violence towards the Catholic Bishops, especially in Italy and the Eastern Countries, where S. Hier. l. 3. in Epist. ad Galat. Hier. adversely. Luciferian. Hierome lived and wrote. 8. Yet neither dare I, or do I affirm, that Britain was absolutely and perfectly free in all the members thereof, Ecclesiastical & temporal, or all such as were directed hither by the Arrian Emperor, or had civil command under him hear, were unspotted with this Heresy, and that it did not at all invade this Kingdom in some parsons and places: it is a sufficient glory, and singular prerogative unto us, in so general an Inundation, to have proved our Bishops and their Churches Innocent: for besides diverse testimonies before, of a common infection in all the world with this Pestilence, we have our own best and most ancient Writers S. Gildas, and S. Bede, who as they do confess, that from the time of Dioclesian his Persecution ended, the Church of Britain was in peace, and quiet, until the Arrian Heresy: So they bewail, and complain that this infecting all the world, sailed over the Ocean in this Kingdom, and other Heresies followed it afterward, Mansit haec in Ecclesijs Christi Bed. Hist. Eccles. Gent. Angl. l. 1. c. 8. quae erant in Britannia, pax, usque ad tempora Arrianae vesaniae, quae corrupto orbe toto, hanc ●ti●m Insulam, extra orbem tam longe remotam, veneno sui infecit erroris & hac qu●si via pist●len●iaetrans Oceanum patefacta non mora, omnis selues Haeresios cuiusque, infulae 〈◊〉 semper aliquid audire graudenti, & nihil certi firmiter obtinenti insudit. S. Gildas before him writeth to like purpose, calling that Heresy Gild. l. de excid. Brit. c. 9 in respect of this Nation, transmarinum venenum, a foreign and beyond sea poison transported hither, not bred hear, nor naming any one particular British Bishop, Ruler of Church, or Church infected with it. And to grant this Kingdom then to have been under the Empire, and Emperor Constantius, than an Arrian, which many of our own Historians have before denied, all this will probably argue no more than that I have yielded unto, that some were infected hear, but not of Bishops and learned Clergy. In which sense Sozomen, one of the best Examiner's of those proceed saith, that he thinketh no Nation under the Roman Empire was quite free, and clear of that calamititie, Nulla gens Romano subiecta Imperio ab hac calamitate, credo, vacua liberaque fuit. And we have a better witness for Britain to keep it undefiled Sozom. l. 4. Hist. c. 26. from this, and all other Heresies until that of Pelagius, long after this time, for so testifieth the old Manuscript Antiquity of the Church of Landaffe, written as it seemeth by the things therein handled before S. Gildas his time, all being more ancient which plainly saith, that the Britan's never changed any point of faith, which they received in King Lucius time, nor were infected Antiquit. M. S. Eccl. Landaven. with any spot of wicked Doctrine until Pelagius his Heresy arose, Quam Christianae Religionis fidem, sine aliqua pravi dogmatis macula sinceram conseruaverunt, usque dum Pelagiana Haeresis orta est. Therefore if the Arrian Heresy had any entrance hither, it must needs be only in some few particular men, not in Public parsons and Churches. THE XXI. CHAPTER. CHIEFLY ENTREATING OF LIBERIUS Pope and Constantius Emperor, manifestly clearing S. Liberius, making him an holy Catholic Pope, and Saint: and the Emperor Constantius a true penitent and to dye a Catholic. 1. THE Pope of Rome which succeeded to S. julius, in the Heretical time and Empire of this Constantius, was Liberius, and by them which number Saint Faelix substituted by the Arrians for Pope Liberius exiled in the Catalogue of Popes, the same S. Faelix is likewise reckoned among the Bishops of that See Baron. & Spond. Annal. an. 357. Sever. Bin. Tom. 1. Conc. Annot. in vit. Liberij. Apostolic. divers even Catholic Writers do seem to hold, that Liberius being banished by the Arrian Emperor for refusing to communicate with the Arrian Heretics, did by trouble and vexation yield to communicate with them externally, but never consented unto, but ever in judgement condemned their Heresy, and so make him guilty of a fault in fact, but not in faith, in which he ever remained constant and unmoveable. And S. Athanasius whose testimony is great, and on whom they most rely in this opinion, although he maketh Pope Liberius a most excellent pattern, and example of constanty against those Heretics, yet in one place he writeth, that either he by violence and threats of death, consented to some material error, by subscribing, or the Arrians flandered him with such a fact, testifiing Liberius was ever most free, even at this supposed time from Heresy, and if any fault of fact was committed, it was to be imputed to the wills of the Arrians, and not of Liberius, and Pope Liberius was no Arrian or consenter to them but an holy Pope. yet Liberius then did not supply the Papal See, but Felix was by them reputed Pope, & by them substituted into the Papal See in place of Liberius, being by them exiled, Liberius post exactum in exilio biennium inflexus est, minisque mortis Athanas. Epist. ad Solitariam vitam agentes. Tom. 2. oper. ad subscriptionem inductus est. Verum illud ipsum quoque & eorum violentiam, & Liberij in Haeresim odium & suum pro Athanasio suffragium, quum liberos affectus habebat, satis coarguit. Quae enim per tormenta contra priorem eius sententiam extorta sunt, eaeiam metuentium, sed ita cogentium voluntates habendae sunt. Ruffinus Ruffin. l. 1. Hist. c. 27. leaveth it doubtful, whether Liberius was restored because he subscribed, or at the instance of the Romans refusing to obey any other Bishop, Liberius urbis Romae Episcopus Constantio vivente regressus est. Sed hoc utrum quod acquieverit voluntati suae, ad subscribendum, an ad populi Romani gratiam, à quo proficiscens fuerat exoratus, indulserit, pro certo compertum non habeo. By this it is evident, that it could not be proved in those days, that Liberius made any subscription or yielding at all, such as pleased or could please the Arrian Emperor and his Heretics. But Sozomen, Socrates, Theodoret, and others coming to more certain, and perfect Intelligence of these things, than Ruffinus, confesseth he had attained unto, do more clearly testify, that this report of Pope Liberius subscription, was but the invention and fiction of the Arrians, who knowing Sozom. Histor. Eccl. l. c. 4. 14. the great Power of him, and his See, and that Constantius was so urged by the Romans, and Western Bishops to restore him, that he could not deny it, fathered this lie against Liberius for the Emperors and their excuse, Imperator compellere tentavit Liberium fateri, filium patri non esse consubstantialem. In which he could not prevail, and then they raised this Rumour and slander: rumorem dissiparunt Liberium verbum consubstantiale reiecisse, asseruisseque filium patri dissimilem esse. When this holy Pope at that very time, as the same Author proveth, to disprove this slander, interdicted all which allowed of that error, Confessionis fidei formulam à Liberio adduxerunt, quae illis qui filium patri non substantia, & caeteris rebus omnibus similem asseverarent, interdixit Ecclesia. Yet the Imperour rather moved by fear, than love, gave him leave to return to Rome, Emperator dat Liberio potestatem Romam revertendi. For the Romans so loved and honoured Liberius for his excellent gifts, and principally for so constantly defending the true faith, and courageously resisting the Arrian Emperor, that they took Arms for his exilement, Populus Liberium, tum quod in alijs rebus vir excellens & spectatus erat, tum quod Imperatori animo adeo excelso & constanti in fide defendenda contradixerat, tam eximie charum habuit, ut seditionem plane maximam eius exilij causa conflaret, resque ad caedem prorumperet. 2. Socrates saith plainly, that Liberius was restored, because the Romans caused sedition for his banishment, and threw Felix, whom the Arrians had Socrates l. 2. Hist. c. 29. put in his place, out of the Church, and the Emperor thereupon against his will consented to his return, Liberius ab exilio revocatus, sedem Episcopatus propterea recuperavit, quod populus Romanus seditione conflata, Felicem Ecclesia illa eiecerat, Imperatorque ipse etiam invito animo illis consenserat. Where we see, it was rather the Act of the Romans catholics, than the Arrian Emperor that Liberius was restored with the Romans, and against the Emperors will. Theodoret showeth, that the Matrons of Rome were also Agents herein, protesting to their husbands, that if they would not procure the return of Liberius, they would forsake them, and go unto him, Cum Romae esset Constantius, Magistratuum & Primariorum civium coniuges obsecrant maritos, ut supplicent Constantio, pro Pastore qui restituatur Ecclesiae suae, seque nisi impetrassent, desertis ipsis, ad magnum illum Pastorem deventuras minantur. And they themselves Theod. l. 2. Hist. c. 17. went to the Emperor to urge him hearein, and not to suffer such a City to want their Pastor, and though the Emperor answered, they had Felix a worthy man, which kept the Nicen faith, and only communicated with Arrians, this could not content them, iustifiing that no Citizen of Rome would come into the Church while he was there. And heareupon the Emperor consented to his return to Rome, Accedunt laudabiles Matronae ad Imperatorem pretiocissimis vestibus ornatae, quo magis Imperator nobiles ratus precibus voluntatique ipsarum gereret morem. Erat autem deprecatio talis. Misereri vellet tantae civitatis spoliatae Pastore suo, & expositae Luporum insidijs: sed Imperator Respondit, non illam Pastore alio indigere quae prudentem bonumque haberet: fuerat autem creatus post Liberium unus ex Diaconis illius, vir fidelis, Faelix nomine, qui incurruptam quidem seruabat Niceae expositam fidem, sed violatoribus illius coniungi non verebatur: nemo tamen omnium civium Romanorum in aedem orationis est ingressus, cum ipse intus foret. Quod ipsum & matronae tum Regi significarunt. Itaque flecti se passus, iussit optimum quidem Liberium de Exilio revocari. 3. Therefore seeing both the Western Catholic Bishops by their letters & Legates made Intercession for Liberius his restoring, the Romans made Tumults for him, and their wives did thus urge his return, and none of them would communicate with Felix, communicating with the Arrians, and Liberius being restored did so much detest subscription, or communication with Arrians, that after the Assemble of Ariminum, he did rather and most willingly by all Authors chose to be exiled again the second time, then to subscribe unto, or communicate with them. I dare not think that so worthy a man by all witnesses, was ever guilty of so foul a fact And Constantius which had by all means tempted his constancy both by fears and flatteries, would not have been unwilling, but most willing with his return upon that condition, he whom he and his Arrians put in Liberius place performing no more, but otherwise so firmly continuing in the Catholic faith & hating Arrianisme, Damasus Sen. Anastas. in Vit. Faelic. 2. Tom. 1. Conc. Martyrol. Rom. julij 29. Bar. Annal. ann. 357. Sever. Bin. Tom. 1. Conc. in eod. Marian. Scot aetat. 6. in Constant. Martin. Polon. Sup. put. in Faelice. Regino Chron. Sozom. l. 6. Hist. c. 22. that by many Writers and of great worth, he excommunicated that Emperor for that Heresy, and for that same cause suffered Martyrdom under him, Hic fuit Catholicus, hic declaravit Constantium filium Constantini esse Hereticum. Et propter hoc ab eodem Constantio capitis decollatione, martyrio coronatus. His Marble Tomb found in the Church of S. Cosmas and Damian had this Inscription in old Characters, hic iacet corpus sancti Faelicis Papae & Martyris, qui Constantium Haereticum damnavit. 4. And concerning Liberius his faith to the end, Sozomen the most diligent Relator of his Actions, setteth down for his last memorable Act, that when there was Question in Syria, and some other places, about the consubstantiality of the holy Ghost with the Father & the son, Pope Liberius having notice thereof, wrote his Decretal Epistle to the Eastern Bishops, that they should with the Bishops & Priests of the West confess the holy Trinity. And they all yielded to the judgement of the Pope Liberius, Quae controversia cum in dies magis magisque cresceret, Episcopus Romanus de e● certior factus, scripsit ad Ecclesias Orientis literas, ut una cum Sacerdotibus & Episcopis Occidentis Trinitatem & consubstantialem esse, & gloria aequalem existimarent. Quo facto, singuli rebus ab Ecclesia Romana semel indicatis acquieverunt, haecque controversia finem habere visa est. 5. The Macedonian Heretics, as the same Sozomen, Socrates and others testify, submitted themselves to his Papal sentence. And all the Bishops of the West except Auxentius Bishop of Milan, embraced the doctrine and Decrees Sozomen. l. 6. c. 11. Socrat. l. 4. c. 11 Sozomen. supr. c. 23. of the Nicen Council, together with Pope Liberius, De doctrina autem, neque Romani, neque ulli alij in Occidente inter se dissentiebant, sed omnes Concilij Nicaeni Decreta approbabant, atque Trinitatem tum honore aequalem, tum potentia censebant: Auxentio solo excepto, qui cum esset eo tempore Ecclesiae Mediolanensis Antistes, una cum alijs quibusdam res novas moliri, & contra communem Episcoporum Occidentis consensum doctrinam Arrianam defendere, & idem cum his qui non filium solum, sed spiritum sanctum quoque patri dissimilem (quae controversia Posteris excitata erat) existimabant, sentire in animum induxit. Therefore have the Fathers before justly called him an excellent renowned man, and inferior to none, vir excellens, spectatus, optimus. Saint Ambrose calleth him a man of holy memory, Sanctae Ambros. lib. 3. de Virg. Epiphan. Haere●. 75. Basil. Epist. 74. Bed. in Martyrol. 8. Cal. Octob. Martyr. Vuandelbert. 23. Septemb. Niceph. lib. 10. Hist. cap. 1. memoriae. S. Epiphanius, a blessed man, beatum. And S. Basile, a most blessed man, beatissimum. In ancient Martyrologes he is a Saint. So S. Bede and this Country among others hath received, and honoured him. 6. Some also there be, which labour to free Constantius the Emperor himself, from being a formal, and obstinate Heretic, among whom Nicephoras saith, he was seduced by giving too much credit to the Arrian Bishops conversing with him, and yet although he caused the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantial, for peace sake to be put out of the Creed, yet he still professed the true Constantius Emperor by some excused to be no Heretic but a professed Catholic a● his death. sense and meaning of that word, saying and holding, that Christ was the true son of God begotten from Eternity, and was a professed and open Enemy to all which durst call God the Son a Creature, Quamuis facilitate ingenij, & illecebris Religionis ab Episcopis, in quorum potestate fuit, seductus sit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantialis verbum ex fidei Symbolo, sub unionis coniunctionisque omnium praetextu sustulerit, sinceram tamen dictionis eius sententiam est professus. Quum etenim Deum verbum germanum filium, & ante secula ex patre genitum dixit, tum certus, manifestusque eorum qui creaturam illum vocare ausi fuissent, hostis extitit. The like Niceph. l. 9 c. 50. he hath in other places, and citeth S. Gregory Nazianzen to like purpose, who doth as much, or more excuse him; he saith he died an holy death, was buried with all honour, and reverence, with holy Christian singing, Himes and lights: sanctis carminibus nocturnis, himnis, & lucernarum ignibus Christiani obitum pium cohonestandum censent. He calleth him the most holy of all Emperors and most loving of Christ, Imperatorum santissime, & Christi amantissime. He saith he was after his death glorified in heaven, changing his earthly for an heavenly Empire, Qui ad Deum translatus sis gloriae caelestis haeres, & tanto longius a nobis secesseris, quanto Imperium illud quod cum hoc commutasti, est augustius. Thus S. Gregory Nazianzen is cited by Nicephorus: But in his own works Greg. Nazien. l. de Laud. S. Athanasij. orat. 1. & 2. in julian. he is more plain for the excuse, & commendations of Constantius; defending him or excusing him in all matters objected against him. Which were three things, that he caused the death of his son in Law: the second for making julian which proved an Apostate, Emperor: the third for his professing or favouring the Arrian Heresy. All which he confessed at his death, & in his last words repent, Tria haec Greg. Nazian. l. in Laud. Athan. mala Imperioque suo & principatu indigna ipsum agnovisse narrant, unum quod generi suo necem attulisset: alterum quod julianun Apostatan Imperatorem nominasset: tertium quod novis fidei dogmatibus studuisset: simulque cum his vocibus è vita aiscessisse. The word narrant, men testify, proveth this was the testimony of others besides S. Gregory, and yet he living in that time, and those parts a man of so great renown, his own Authority if it had been singular, is not to be lightly esteemed. Yet diverse others besides those witnesses confess as much. Zonoras' saith of this Constantius citing others as much as S. Gregory did, that this Emperor at his death professed himself to be penitent for those Errors, Constantius obijt, Io. Zonar. Tom. 3. Annal. in Constantio. trium, ut aiunt, se paenitere professus, caedis propinquorum, collati in julianum Tituli, & mutatae Religionis. And for this chief point for changing his Father's Religion, and following the Arrians, Nicephorus saith, he did not a little repent Niceph. Hist. lib. 10. c. 1. him, Quem non parum quod aliquid de paternae fidei professione mutaverit, paenituit. And Theodoret one of his greatest Accusers herein, confesseth as much, and more, affirming he did bitterly complain, that he had changed his faith, acerbe fuit conquestus, quod fidem immutasset. And again, he died with groaning and Theodor. Hist. Eccl. l. 2. c. 32. vlt. Theod. l. 3. c. 1. bewailing, that he had changed his Father's faith, Constantius cum gemitu, & queremonia, ob mutatam fidem paternam, excessitè vita. S. Gregory Nazianzen saith, that at his death he purged and excused himself both before God, and man in many words, & Deo, & hominibus multis verbis se excusasset, atque purgasset, Greg. Nazian. orat. in julian. conatuque suo animique impetu testacum Christianis reliquisset, quanto pietatis tuendae studio impelleretur. Whereupon this holy learned Father saith, he had pleasure to think of his end, Ex postremis voluptas nascitur. He saith, this was the Orat. 2. in julian. more common opinion quod communius est, that he died an holy death, pio fine vitam clauserat, he was buried with such solemnities, as Catholics use in the Funerals of them which make an holy end, Publicis laudibus faustisque ominationibus pompisque deducitur, ac Religiosis etiam his nostratibus cultibus, nocturnis cantionibus, faciumque gestationibus, quibus nos Christiani pium è vita discessum honore prosequi consuevimus. 7. And to confirm the opinion of men with the Authority and testimony of heaven, and Angels, he saith, it was commonly related, multorum auribus diwlgatum est, that as his body was with such solemnity carried to Constantinople to be buried there, an Angelical Harmony was heard by many, as a reward of his piety, Vox quaedam summis è locis à nonnullis exaudiebatur, velue psallentium & prosequentium (Angelicorum, opinor, caetuum) quod pietatis illi praemium erat, funebrisque remuneratio. The same is related by Nicephorus and others. Niceph. l. 9 Hist. c. 50. Greg. Nazian. orat. 1. in julian. Whereupon the same holy Father styleth him the Emperor most excellent, most divine, and most loving of Christ, o Imperatorum praestantissime, ac divinissime, Christique amantissime. And confidently affirmeth; he was after his death, joined to God, had received the Inheritance of the heavenly glory, and departed hence to change his Empire for a better, Qui Deo-coniunctus sis, celestisque gloriae haereditatem acceperis, atque hactenus à nobis migraris, ut Imperium Greg. Nazian. orat. in laudem Athanasij. cum meliore commutares. Which no good and learned man, such as this S. Gregory was, could or would say, of an irrepentant Heretic. Therefore when he saith of this Emperor in an other place, that some reported, that he had unprofitable repentance at his death, inutili ut ferunt, paenitentia in extremo vitae spiritu affectus: he must needs speak as his own words, ut ferunt, prove in the opinion of others. And yet there speaking of the three things before cited which he repent him of, two of them were then remediless to wit, the disinheriting of the next Heirs to the Empire now being dead, & giving Title to julian, who had then usurped the Empire and by force kept it. But for his own salvation, there was no time too late in his life, to have true effectual and iustifiing repentance. And S. Athanasius then in exile, fare from the place of Constantius his death, and writing presently after that he was baptised by Athanas. Epist. de Synodis A●ia. & Seleuc. Enzoius an Arrian, and not hearing of his repentance after testified both by men and Angels, as his silence thereof proveth, might have probable cause to think and write, that he died as he lived an Arrian, Constantius Haereticus suit, ad finem usque permanens in ea impietate. This also may and very probably be gathered by his extraordinary favour and love towards that great light of Christ's Church in that time S. Hilary, most famously known to be the greatest Propugner and defender of the Nicen faith, which was then in the world, and had written much against the Arrians, and among the rest twelve Books of the blessed Trinity, and openly still professed himself a Catholic, and the Arrians damnable Heretics, and both dedicated and delivered this his Profession and Apology in a Book even to the hands of Constantius, and was by him with great liberty, freedom, and honour restored, and sent to his Bishopric in France. And in that his Apology proveth, that Constantius of himself, but that he was much abused and violented by the Arrians, had long desired to know the true Catholic faith in that Controversy; Recognosce fidem quam olim, optime ac religiosissime Imperator ab Episcopis optas audire, & non audis. Hilar. l. ad Constantium Augustum. Dum enim a quibus ea requiritur, sua scribunt, & non quae Dei sunt praedicant: orbem aeternum erroris, & redeuntis in se semper certaminis circumtulerunt. 8. And although being suddenly taken with sickness and death, no Catholic Bishop in any probable judgement being present, he was in extremity baptised by Enzoius an Arrian, as S. Athanasius writeth, yet this proveth not, but as S. Gregory saith, he might be saved, although he had repent before that Baptism. For the same S. Athanasius granteth in the same Epistle, that those Arrians, or Seminarrians which Constantius joined with, did then keep and use the Catholic form of Baptism, in the name of the Father and the son and the holy Ghost, Qui in Ecclesia credunt & baptizantur in nomine patris & filij & Spiritus sancti●● ●nd not that condemned form, in nomine patris maioris, & filij minoris etc. A●● besides S. Gregory Nazianzen cited before, Theodoret and others testifice, that although Constantius being deceived by them which could lead him as they listed, did not admit the word of Coessentialitie yet he manifestly confessed the sense, Christ to be the natural son of God, begotten of the Father from eternity, and to be God, utterly rejecting and condemning them, which durst call him a Creature; which were they which used that invalide form of Baptism, Etsi Constantius non admittebat vocem Theodor. Hist. Eccl. l. 3. c. 3. Coessentialitatis, circumuentus ab ijs qui quovis ducere eum poterant, significationem tamen manifeste confitebatur, quod diceret filium germanum ante secula ex patre genitum, Deum verbum: prorsus abdicatis ijs, qui auderent condituram dicere filium. Thus hath Theodoret. And S. Gregory, Nazianzen and Nicephorus the same Greg. Nazian. supr. Niceph. l. 10. Hist. c. 1. before, saying that he professed the true and sincere meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consubstantial, sinceram dictionis eius sententiam est professus. And declared himself an open & known Enemy of them who durst call Christ a Creature, Tum certus manifestusque eorum qui creaturam illum vocare ausi fuissent, hostis extitit. And add, that in all things he was a pattern of his holy Father, but chiefly in piety, and worship of God, and in abolishing Idols, error and superstition, Is fuit patris sui exemplar in omnibus rebus, maxim vero in pietate & Dei cultu, atque in simulachrorum erroris & superstitionis abolitione. 9 This Constantius was at the time of his death, by Sozomen about 45. years old, annos natus circiter quadraginta quinque, full 45. saith Socrates vixit Constantius Sozom. Hist. Eccles. l. 5. c. 1. Socrat. l. 2. c. 37. vlt. Socr. & Sozom. supr. Nicephor. Hist. Eccl. l. 9 c. 50. Baron. & Spond. Annal. Tom. 4. annos 45. besides the time he reigned with his Father, after his death say, Socrates, Sozomen and Nicephorus he was Emperor 25. years, viginti Annos & praeterea quinque post patris mortem imperavit, he died on the third day the Nones of November, tertio Nonas Nouembris, by Nicephorus his account in the 367. year of Christ, Quum à Christo nato trecentesimus sexagesimus septimus ageretur. Some set down his death somewhat sooner, as they have done his Fathers before above 25. years' soonerthen this Account of Nicephorus, of the year of Christ 367. for Constantius his death: yet grant he was Emperor 25. years after his Father died. THE XXII. CHAPTER. JULIAN THE APOSTATA NEVER PERSECUTED the Christians of Britain: But they, during the whole time he was Caesar or Emperor, were hear in peace and quiet, both from Persecution, Paganism, or Heresy. 1. CONSTANTIUS the last overlyving son of Constantine being dead, julianus Brother to Gallus and son of Constantius Chlorus by Theodora, a man by no Title of descent Heir or King of Britain, was acknowledged for Emperor, for although this Constantius last Emperor by the instigation and persuasion of Eusebia Empress made him a Caesar in the Empire, he himself not able to discharge the whole charge for manifold troubles and Invasions of the Barbarous, as the Romans termed strangers, into 〈◊〉 places of the Empire especially in Gallia, now France; where as Zosimus saith, they took 40. Cities, near the River of Rhine: Francos, & Alamanos & saxons quadraginta sitas ad Rhenum urbes coepisse, prorsus easdem devastasse, Cives & Incolas infinitae multitudinis cum innumerabili spoliorum copia secum abduxisse, and gave unto him in Zosimus Hist. l. 3 Socrat. Hist. Eccl. l. 3. c. 1. Cassiodor. Tripart. Hist. l. 6. c. 1. Niceph. l. 10. c. 1. Ammianus l. 21. Baron. & Spondan. Annal. ann. 360. Marriage his Sister Helena. And sent him to govern the part of the Empire, on this side the Alps, postquam Iulianus in Italiam accersitus advenisset, Caesarem Constantius declarat, & Helenam ei sororem in Matrimonium tradit, & ad Nationes Transalpinas eum dimittit: yet it is evident by Ammianus and others, that he had no child by her, which lived, but she herself died before her brother Constantius Emperor. Nevertheless the Ecclesiastical State of Britain rather gained, then lost by his being Caesar in these Western parts, and Emperor afterward. For although Constantius had married his Sister Helena unto him, and in that respect so long as she lived might seem to have a care rather to preserve then destroy him, yet she dying as before, during her brother's life, that imagined love of Constantius could not longer endure in that respect: and both Socrates, Cassiodorus and others testify, it was thought that when Constantius sent him into the dangerous Wars of Gallia, he did it to have him slain by the cruel and potent Enemies, Dicitur à nonnullis, Constantium illum, Socrat. l. 3. cap. 1. Cassiodor. Tripartit. Hist. l. 6. c. 1. Niceph. Hist. l. 10. c. 1. Socrat. supr. & alij. Ammian. lib. 21. Baron. an. 361. & alij. Socrat. l. 3. c. 1. (julianum) contra Barbaros hac de re misisse, ut cum illis confligens, ibi interiret. Nicephorus calleth this the common conceit and opinion, sermonibus vulgatum fuit. And Constantius limiting his Authority to do nothing without consent of others, dedit illi in mandatis Imperator, ut nihil sine Ducum consilio moliretur. And not only this but he secretly incited Vadomarus King of the Frankes to take Arms against julian; and incited others by his letters, which they sent to julian for their excuse, to invade the Romans where julian ruled, Illi Legatum ad eum (julianum) mittere, literas Imperatoris, quae eos in fines Romanorum ire iusserant, ostendere caeperunt. Which when julian perceived, and remembering the old hatred he had borne him from his childhood, he requited him with the like measure, showing most love and favour to those under his government, whom Constantius hated, or disfavoured most; which among Christians were the Catholic Bishops and others whom he had persecuted, julianus quo pacto populum sibi devincire, eiusque conciliare benevolentiam posset, cogitat. Ad quam rem tali usus est astutia. Noverat pro certo, Constantium universae illi populi multitudini, quae fidem Consubstantialis amplexabatur, maxim invisum esse, tum quodillos Ecclesijs ipsorum exturbaverat, tum quia Episcopos, qui ad illos spectabant, proscriptos, in exilium eiecerat. 2. And this his favour, and kindness towards Catholics had continued with him even from his first being Caesar in these parts, as evidently appeareth in the case of S. Hilary, that renowned glory of God's Church, who at the same time he was exiled, by procurement of the wicked Arrians and consent of Constantius Emperor unjustly, was by julianus, whom he calleth his Lord and Religeous Caesar, adjudged Innocent, and for his love and defence of S. Hilary did suffer more reprouch of the Arrian Persecutors, than S. Hilary Hilar. l. ad Constantium Augustum. endured Injury by that Exilement, as he himself, the best witness, avouched to Constantius, Exulo non crimine, sed factione, & falsis nuncijs Synodi apud te Imperatorem pium, non ob aliquam criminum meorum conscientiam per impios homines delatus. Nec levem habeo quaerelae meae testem, Dominum meum Religiosum Caesarem tuum julianum: qui plus in Exilio meo à malis contumeliae, quam ego iniuriae pertulit. And S. Hilary returning into France, in the end of the Empire Fortun. in Vit. S. Hilarij. Sever. l. 2 Ruffin. Hist. l. 1. c. 31. Socrat. Hist. l. 3. c. 8. vit. S. Hilarij. Sozom. l. 5. c. 12. S. Anton. ad Didymum apud Sozom. l. 3. c. 14. Vit. S. Hilar. sup. in Breviar. Baro. & Spondan. An. 369. & al. of Constantius, and beginning of julianus by calling diverse Synods, in which Saturninus and Paternus the chief Agents of Arianism there were excommunicated, France was delivered from that Infection, and Britain still joining with S. Hilary and the Catholics of Gallia, was free from that venom, Ad hunc modum doctrinam Concilij Nicaeni in ea Imperij parte, quae ad solem Occidentem vergit, ab Hilario & Eusebio (vercellensi) defensam & propugnatam accepimus. And as S. Severus writeth: Illud apud omnes constitit, unius Hilarij beneficio Gallias nostras piaculo haeresis liberatas. Which must needs be in this time of julian his being Caesar and Emperor, S. Hilary dying in the year 369. anno post Christum natum trecentesimo sexagesimo nono, Soon after the end of julian his short Empire, having commanded others by his in the West an unity in Religion, by many Counsels of the Bishops of France and other Provinces in these Occidental parts. divers of those Counsels assembled after julian was Emperor, and had revolted from Christian Religion, the whole time of his Empire being by no account above two years and 8. months. An Argument sufficient that the Persecution which he raised against Christians did not extend to these Western Nations, especially Britain, likely by his revolt from Christ, and death of his wife Helena, and Constantius Baron. An. 363. the Posterity of our S. Helen the Heir of this kingdom, now revolted from him. But howsoever this was, julian quite leaving these Western Nations, before he either persecuted Christians, or left the Profession of their Religion, living so short a time Emperor, not two years by two months and three days, as Baronius thinketh he doth demonstrate, and never returning westward again, Socrat. Hist. l. 3. c. 18. Cassiodor. Hist. Tripart. l. 6. c. 47. but these Countries in those days settled in Catholic Religion, Britain could not be afflicted by his Apostasy. But rather gained, then lost in Religion by him, being all the time he was Caesar a friend to Catholics, and dying as Socrates, Cassiodorus, and others writ in the seventh year, after he was declared Caesar: occubuit anno septimo posteaquam a Constantio Caesar renuntiatus fuisset. 3. So that he was above twice as long a friend to the Catholics in Britain, as he was a professed Enemy to Christians in any place. For Ammian. Marcellin. Speed Theatre l. 6. c. 47. Stowe Hist. in julian. Harris Theatre Tom. 4 c. 26. if we grant unto some what they contend, that he ruled in Britain, and that Lupicinus and Alipius whom he employed to build Jerusalem in favour of the jews, and their Religion, did govern hear as Lieutenants in his time, or Constantius, this hindereth not the quiet of the British Catholics in his either Caesarship, or Empire. For the Authors themselves which most insist upon these instances, do freely confess, first, that Lupicinus was a very Christian man, and Enemy unto Heretics. One Harris supr. of them thus writeth: At what time julian was received Emperor by the Senate and people, he began also to Reign over Britain under whom Lupiciniuc Praeter a Christian governed the Land. And if I be not deceived this was the same Lupicinius Epiph. l. de Haeres. Haer. 80. (the name, time, and other circumstances so plead) which Epiphanius maketh mention of, who persecuted to death in the time of Constantius the Massilian and Martyrian Heretics, who denied the grace of Baptism, fasting, and many other Ammian. Marcellin. l. 20. cap. 1. Haeres. Speed & Stowe supr. points of Catholic Religion. And for the other, Alipius, it is manifest by Ammianus Marcellinus, and our own Historians, even Protestants, that he could not molest the British Catholics in the Empire of julian, how soever he stood affected, friend, or foe to their Religion, for he was sent hither by julian being Caesar in the time of Constantius to resist the Invasions of the Picts, and Scots, into the Marches of the Britanes, julian himself not daring to leave Gallia as much infested by the Almans, and julian himself at that time (as before is proved) was a friend to the Catholic Christians. And Alipius was gone hence, never meddling in matters of Religion, hear in Britain, for any thing we find in History, and come to Antioch in the East before julian began his Persecution against Christians, and from them was sent by julian to Jerusalem, to help the jews to build again their Temple there, which God did so miraculously prevent, and hinder, as all Histories agree. Storre supr. One of these Authors saith: julian sent Alipius who had been a Lieutenant of Britain to repair Jerusalem. Others writ: to repair these cursed Walls, Speed supr. against the providence of divine justice Alipius of Antioch was sent. Therefore both julian and he then being in the East, and entreating about this business, Socrat. l. 3. Hist. c. 17. Sozomen. Hist. l. 5. c. 21. with the jews there, as both Socrates, Sozomen and others teach, all of them then being so fare from Britain, Alipius could not possibly bear any office of command hear after the Apostasy of julian, nor some time before. THE XXIII. CHAPTER. OF DIVERS RENOWNED SAINTS HEAR in Britain in this time, S. Kebius a glorious Catholic Bishop, a great and long acquaintance of S. Hilary of France, S. Decumanus and others. 1. MANY were our renowned and holy Bishops in this time, as I have before remembered, although in general terms, not mentioning their names, which continued firm and constant in the Catholic faith, joining with the Popes of Rome, S. Athanasius, S. Hilary, and the rest, which confuted and condemned the Arrian Heresy. Among these S. Kebius was one, son of Solomon Duke of cornwall, who continued hear in Britain until he was about 29. years of Age, profiting much and proceeding in learning: then hearing of the fame of S. Hilary, went over into France, and joined himself unto him, then renowned for Sanctity, and holy learning. This was the motive which drew him thither, and from his Country, and not to avoid the venom of Arrianisme then arising and breeding in this Country, as a late Writer conjectureth Io. Pitseus l. de Illustr. Britan. Script. aetat. 6. in Kebio Corinio. rather, then proveth, or can be proved: propter tum pullulantem in Britannia Arrianam Haeresim, adhuc invenis in Galliam secessit. For I have before freed Britain from any such dangerous infection, and rather France then Britain was subject to such danger. And at the time when S. Kebius went into France, the Arrian Heresy was not yet risen either in Britain, or any part of the world in probable judgement. For both by this Writer, and Io. Pits. supr. Magdebur. cent. 4. cap. 10. Harr. Hist. Tom. 4. cap. 32. Io. Leland. & alij. others both ancient and late, S. Kebius died in the year of Christ 380. an old man, in senectute bona, operibus bonis plenus, one saith, diverse years sooner, in the year 368. And yet the old Manuscript of his life, Capgrave & others affirm, that he conversed with S. Hilary 50. years, transito mari apud Hilarium Pictavensem Episcopum per quinquaginta annos manens. Therefore S. Hilary dying in the year of Christ 369. as is proved before, and S. Kebius living with him 50. years, he must needs be gone out of Britain before the Nicen Council, Manuscr. Antiq. de vit. S. Kebij. Capgrau. Catal. in eodem. and Arrian Heresy, although he had continued with S. Hilary unto his death, which no Writer affirmeth, but the contrary. And his living Bishop in Britain after his return hither many years evidently so convinceth. So likewise doth the banishment of S. Hilary into Phrygia, many years before he died, by which argument we must needs hold, that either S. Kebius of Britain was banished with him, or followed him in that exile, for which we have neither Authority, nor warrant of reason; or say, that S. Kebius was consecrated Bishop by S. Hilary before his exilement by Constantius, and then returned into Britain. 2. And yet it is as unprobable in my opinion, which the same Author seemeth to hold, that this Kebius then a Bishop was at that Council of Arles in France, wherein S. Restitutus our Archbishop of London subscribed, and before his going thither from Britain was one of them which resisted Pelagius his Heresy hear, Britoneses Pelagium in Exilium eiecerunt, eiusque doctrinae inter Proaemium univers. in l. de vir Illustr. Britan. pag. 6. alios restiterunt Restitutus Archiepiscopus Londinensis, & Kebius Corinius Episcopus Mannensis. Qui quoniam in Britannia res turbatae fuerint in Galliam ad sanctum Hilarium Pictaviensem Episcopum: & deinde ad Concilium Arelatense secundum, super his, & alijs fidei negotijs sese contulerunt. For I have proved before, that this Council of Arles to which S. Restitutus subscribed, was long before this time, and before S. Hilary himself was either Bishop, Priest, or Clergy man, or of any fame in such affairs. And this Author himself setteth down Pits. aetat. 5. in Restituto. the death of S. Restitutus in the year 350. before either S▪ Hilary was Bishop, or Pelagius vented his Heresy. Therefore I may choose the middle, as the safest way to walk in, for S. Kebius being made Bishop by S. Hilary, and his return into Britain to have been about the time of S. Hilary his Exile into Phrygria. For it is evident by S. Hilary himself that it was long before he applied himself to the study of Divinity, or probably was a Christian; and by no Author was Bishop 20. years. And if we might write by coniecturs Hilar. l. 1. de Trinitate. Baron. & Spond. Annal. an. 355. not wanting probability, we should rather be of opinion, that this holy S. Kebius was one of our poor British Bishops, spoken of before in general terms, which were present at the Council of Ariminum, then of Arles, the last without all probability, but for congruently thinking him to have been present at Ariminum so general an Assembly as is related, we have the circumstance of time agreeing, that he was familiar with S. Hilary and the Bishops of France, that he was a Bishop of Britain, and for his long conversation in foreign Countries more fit than others for that employment now, and further he was a poor Bishop, such as Britain had but few at that time, and yet S. Severus Sulpitius hath proved unto us, that Britain had among the rest, three poor Bishops there, Tres tantum ex Britannia, inopia proprij, publico S. Sever. sacrae Hist. lib. 2. usi sunt, not able to bare their own charges. For although S. Kebius was son of the Duke or King of cornwall, and as the Writers of his life affirm, refused the Principality of cornwall, due, and offered unto him: Manuscr. Antiq. & Capgrau. in vit. S. Kebij. Gradu Episcopali ab Hillario accepto, admonitus est ab Angelo in suam patriam remeare. Quo cum pervenisset, rogatus est ut ipse veniret Regnum Cornubiae suscepturus. Potestatem tamen saeculi praesentis omnino accipere renuit. But lived a poor penitential life with his 10. Disciples, cum decem Discipulis suis, which by some were termed Monks, monachi sunt, as his History witnesseth, some time under a Tent, and almost unto his death in a Cottage, or Cell until the King of Venedocia moved with his piety and miracles gave unto him a Castle, Contulit viro Dei Castellum suum, Deo & sancto Kebio in perpetuum. 3. The miracles which God shown by him were many, and wonderful: Caecos illuminavit, leprosos mundavit, paraliticos, mutos & demoniacoes sanavit. His most abode and residency was in Venedocia, now North-wales, and the Isle of Mona, Man, and as diverse write, Bishop there; if that Island is not mistaken Anglesey Island where S. Kebius both lived and died being auntiently so called Mona. In this Mona now Anglesey is the place called holy head of that holy Bishop: where his Tomb still is, or lately was, and visited with reverence, as a late Writer confidently, and as by experimental knowledge thus testifieth: He died at a place called Holy Head in Wales where his Tomb Harris Theatre. Tom. 4. cap. 32. is yet visited in Pilgrimage by the Inhabitants of that Country. And as the Welsh Writers even Protestants do freely confess, that this place of S. Kebius his abode and death, which the English men call Holy Head, is by the Welsh or Britan's still called S. Kebius City, because he was Bishop there, and of so great Sanctity, Quod illi (Angli) holy head quasi sacrum caput, nos verò Caercibi Humfr. Lhuyd in Mona Insula: apud Abraham. Ortelium in fine Theatri. Will. Harrison Descript. of Brit. c. 10. in Anglesie. id est civitatem Kibij dicimus: Which an other Welsh Antiquary a Protestant also thus confidently confirmeth, The Welsh men call it Tiremone or Mon, and herein is a promontory or Byland, called holy head, which hath in times past been named Cair Kyby, of Kyby a Monk that dwelled there. 4. Yet to make union between these Authors, both those Lands some time of the same name, situated in the same Sea, and near one to the other, we may, and not unprobably grant, that this holy Saint was Bishop of them both at the same time. The names of his holy Disciples in particular I do not find for certain, except of S. Caffo, to whose Sanctity God gave this S. Caffo. miraculous testimony, that in time of need being sent by S. Kebius for fire, and the wicked Smith where he was to have it, denying it unto him, except he would carry it in his bosom, which being enforced unto, he so carried it unto his Master, without any hurt to himself or his coat, S. Kebius misit Manuscr. antiq. & Capgr. in S. Kebio. Discipulum suum nomine Caffo ut ignem afferret. Qui cum à quodam Fabro ignem peteret, renuit ipse dare, nisi in sinu suo portare vellet, & posito igne in sinu ei us reversus est ad Magistrum suum sine laesione vestis suae ignem portans. 5. But Master Harris in his Manuscript History, noting the year of Christ Harr. Hist. tom. 4. c. 33. 370. confidently writeth as having Authority for it, which he citeth not: about this time lived also an holy Saint of the British Nation, named Tefredaucus, S. Tefredaucus. in the I'll of Moon, where after his death he had a Church erected and dedicated in his name, of whom Giraldus Cambrensis writeth this miracle. In this I'll of Moon saith he, there is a Church in honour of S. Tefredaucus, the Confessor, into which on a time when Hugh Earl of Shrewsbury and the Earl of Chester came in by force, and placing their hounds in the Church all night, in the morning they found them all mad. And the chief Earl himself with in one month after was slain & died a miserable death. Giraldus thus truly hath this History, but speaketh nothing of the Girald. Cambr. l. 2. Itenerar. Cambr. c. 7. time when this holy Confessor lived: Est & in hac Insula Ecclesia Sancti Tefredauci Confessoris, in qua Hugo Comes Slopesburiensis, cum semel una cum Comite Cestrensi hanc Insulam vi ingrederetur, canes nocte quadam posuisset, insanos omnes mane recepit. Et ipsemet infra mensem miserabiliter extinctus occubuit. If this Author is not deceived in the time, we may probably suppose this Sa●nt Tefredaucus (the circumstances aswell of time, place and profession agreeing thereunto) was one of the Disciples of S. Kebius, then so conversing, living, and dying in that Island of Mona or Anglesey. The same History of this Church, and Saint, with Giraldus hath Humphrey Lhuyed in his Treatise of Mona, only he differeth, in calling this Saint with a little difference, Saint Fefridaucus, Humfr. Lhuyd. in Mona Insula. Druidum. Harris Tom. 4. c. 17. Ecclesia Sancti Fefridauci. 6. M. Harris is of opinion, that the holy Eremite and Martyr S. Decumanus lived in this Age, and before this time, either in, or soon after the 312. year of Christ. And Capgrave with the old Manuscript of his life doth testify, S. Decumanus. that he was of the old Primative Christian Britan's. This man borne in the Io. Capgr. Catal. in S. Decumano. Heremita & Martyr. West part of Cambria, of Noble and renowned Christian parents even when he was very young abstaining from the pleasures & recreations of this life, even those that be void of sin, the more freely & wholly to devote and dedicate himself to the service of Christ, love of heaven, and contempt of this world: And knowing how difficult a thing it is, for a man especially of Noble and great parentage, in his own Country, and among his carnal friends, Richeses, and delights continually apposing themselves against Christian perfection, to serve God in so secure and holy estate, in one conflict vanquished and subdued them, secretly for fear of being pursued and hindered in his sacred course and enterprise, stealing away from them, and going into a Wilderness of a strange Country, separated from his own, by the River or Sea of Severne, where he Miraculously began his Miraculous Eremites' life: for coming to the Ryver side, and neither finding Ferryman, nor boat, and fearing to be stayed by his friends pursuing him, cut a great bundle of wands growing there, and binding them together in one faget, passed upon them to the other side, near Dorostor Castle, as Capgrave nameth it, now likely called Dunster adjoining upon Severne Sea, where he landed, Defuit Naulum, defuit & Navigium, & maturanda erat fuga è vestigio subsequentium vir Dei Misericordia Dei confidens, & nequaquam haesitans de potentia, virgas secus mare in frutecto quas reperit crescentes, colligavit in fasciculum, & tali utens vehiculo misit se in profundum. Et sic diviua gubernante prudentia, provectus est ad littus oppositum prope castrum Dorostorum. This place of S. Decombes or Decumanus either Miraculously Auth. of Engl. Mart. die 27. August. landing, or living is not, as one hath lately written, in Glocestershire, which neither is adjacent unto Severne Sea, mare Sabrinum, which he passed, but only the Ryver Severne, not having in any part of Glocestershire the name of Severne Sea, but still the Ryver Severne, nor is opposite to any part of the Country now called Southewales from whence he came. Nor had his passage over a Ryver in such manner as is related, been so Miraculous, as the History thereof declareth it was. Neither was the part of Glocestershire adjoining to Severne Ryver, being the most pleasant and fruitful part of that Province by all descriptions, and ever most inhabited, such a craggy, , or rude wilderness, and Desert as he landed and lived in, Eo tempore quo Sanctus Decumanus divinitus perductus in Anglian venit, erat in eo territorio in quo applicuit vasta Eremi solitudo, frutetis & vepribus obsita, & densitate siluarum in longum & latum spatiosé porrecta montium eminentia sursum educta, & concavitate vallium mirabiliter interrupto. Haec ei sedes complacuit: haec pio eius proposito videbatur accommoda. 7. Neither is-there any such Castle in Gloster-shire either by Severne side or fare of, named Dorster, or Dunster or near to that name whereby he landed, or any place of, or like to his name, Church, villadge, or any other such Monument Speed. & alij in Descrip. Angliae & Comi●atus Somerseten. dedicated unto him, in any Antiquity. When quite otherwise in Sommersetshire, we find all these things agreeing: it adjoineth to Severne Sea, it is oppisite to Southe-wales, it was there about long time desert and uninhabited, as the names of the villadges there now builded, old Cleve, Wethicombe, and Nettlecombe prove, there is Dunster Castle upon Severne Sea, there, very broad, and making such a passage there, Miraculous. Within three English Manuscr. Ant. in vit. S. Decumani. Io. Capgrau. in eod. miles of that, is a place called to this day S. Decombs, with a Church dedicated to his honour, named S. Decombs or Decumans Church. Therefore we may safely say, that this place in Sommersetshire was the holy habitation of this glorious S. Decuman, or Decomb. Hear he lived many years by herbs and roots, and as some hold on Festival days with the milk of a Cow which he kept, in sackcloth, fastings and watchings, until by a wicked Pagan much enueying his Sanctity, hating true piety, and detesting the sacred name of Christ, being at his holy prayers, and devotions, he was beheaded, and martyred, Vir Sanctus patriam commutans exilio, antra des●rti pro fastu palatij, caepit thidem commanere, herbis & radicibus victitare, ieiun●●s & orationibus insistere, carnem cilitio domans, vigilijs paenaliter affligens. Tali sub tenore vitam ducens Heremiticam in iam dicta solitudine multis vixerat annis. Fertur etiam vaccam habuisse cuius lacte pro necessitate corporis saltem praeclaris festivitatibus magis sustentaretur, quam aleretur. Cum igitur Sanctus Decumanus multimodis signorum floreret virtutibus, vir quidam sed & ipse vir Belial, aspide saevior, vipera truculentior tanti patris invidens sanctitati, in odium verae virtutis & in detestationem Christiani nominis, furiali ment debacchatus bestialiter accurrit, & inter verba orationis & preces sanctae devotionis, sanctum Domini capitis obtruncatione ad caelestia Regna transmisit. 8. The same miracle is written of him, as of S. Denis the Areopagite Saint Paul's Scholar, that his head being stricken of, his body stood upright, and with the Arms carried the head from the place where it was cut of, unto a Fountain of most clear water, in which when he lived he used to wash it. Which unto this day saith Capgrave in memory and reverence of him is called S. Decombs well, sweet, useful and wholesome for the Inhabitants to drink, Truncus laceri corporis se erexit, & caput proprium rexit pendulis brachijs vectitare à loco decollationis usque ad f●tem limpidissimi liquoris, in qno caput suum proprijs manibus abluere pro consuetudine habebat. Qui usque hodie ad memoriam & reverentiam ipsius, fons Sancti Decumani nuncupatur, dulcis, necessarius & salubris incolis ad potandum. In quo loco caput simul cum corpore postmodum à fidelibus quaesitum & inventum, sepulturae honorificè tradebatur. Where both his head and whole body being sought and found by the Christians, were honourably buried. And a Church afterward there builded in his memory and honour, called still S. Decombs Church, as the Town or Village also honourably termed by his name. 9 There is also and other Church dedicated to him in the Town of Welles in the same Shire, still standing, and preserving his name and memory. A sufficient Argument of itself, besides so many others before, that he lived and died in that Country, no other giving so much testimony unto him. And the honour and reverence which at that time and ever after, until Protestants New Religion so much as it could defaced or obscured such holy memories, was given to the sacred Eremites, their Church, and Reliks' at Glastenbury, in the same Country and near the place of S. Decombs Heremitage, occasioned him to make choice of that Desert to live and die in, where or near so many renowned Saints had gloriously triumphed over this world, and all Enemies therein, and with whose Religeous Successors he might some times meet for his spiritual good, and comfort especially seeing, as our Protestants themselves do sufficiently acknowledge, Saint Damian or Deruian sent hither by Pope and Saint Eleutherius with Saint Phaganus, had there a Church very near S. Decombs abode, by the same Castle or Town of Stowe & Howes Hist. Tit. Rom. in Lucius. Dunster, where he landed, True it is (say these Protestant Writers) that till this day there remaineth in Somerset Shire in the Denaery of Dunstor a Parish Church bearing the name of S. Derwian, as a Church either by him founded, or to him dedicated. A sufficient motive both for him to choose this place, and commend his choice thereof, as Capgrave relateth or conceiveth thus he did: Haec Capgrau. in S. Decumano. ei sedes complacuit, haec pio eius proposito videbatur accommoda: adeo ut reipsa videbatur dicere: Haec requies mea in seculum seculi, hic habitabo quoniam elegi eam. I shall speak more of more, such renowned holy Britan's hair both Bishops, Priests and others, when I have first spoken of our chiefest Rulers both Spiritual and Temporal, Popes and Emperors our Kings hear in this Age. THE XXIV. CHAPTER. WHEREIN MAXIMUS OUR KING AND Emperor is cleared from many imputations, and slanders especially concerning true Catholic Religion, which he both professed in himself, and maintained in others, all the other Emperors and Popes were of the same Religion the Roman Church now professeth. 1. IVlian the Apostata ending his wicked and Tyrannical Ruffin. Hist. l. 2. c. 1. Theodoret. l. 4. c. 1. Socrat. Hist. l. 3. c. 19 Matth. West. an. 366. life, with a strange punishing death, jovianus a Christian was chosen Emperor, and as Ruffinus, Theodoret, Socrates and others testify, refused it, & being thereto taken by the Soldiers against his will, openly protested that he being a Christian, would not be Emperor over Infidels, but all of them confessing themselves to be Christians, he accepted of the Empire, jovianus ad Imperium delectus illud jovinian Emperor commended. repudiavit. Et cum à militibus invitus raperetur, clamavit se, qui Christianus erat, nolle omnino hominum gentilitatem profitentium Imperium suscipere. At ubi omnes una voce confessi sunt, se esse Christianos', capescit Imperium. This Christian magnanimity appeared evidently in this new elected Emperor, before in the time of julian, by the same Authors: For julian apostating, and making a Decree, that Soldiers should either sacrifice to Idols, or leave the wars, he being then a Tribune, rather made choice to forsake all hope of temporal preferment, then obey that wicked Edict. Whereupon julian then standing in need of such Assistants, retained him still in the number of his Commanders notwithstanding he so courageously professed himself a Christian, Iste cum esset Tribunus militum, cumque Iulianus militibus lege data optionem daret, vel Idolis sacrificandi, vel deserendi militiam: balteum deponere maluit, quam impium & nefandum Imperatoris edictum exequi. Attamen Iulianus belli impendentis necessitate compulsus, eum in Ducum numero retinuit. This renowned man was at Ruffin. supr. one and the same time, as Ruffinus calleth him, a Confessor, Emperor, and Extinguisher of Error, Is sub uno, eodemque tempore Imperator, & Confessor, & male illati extitit depulsor erroris. And God wonderfully honoured his constancy even in this life, not only in conferring the Imperial honour upon him; but in the manner thereof, that being so professed a Catholic Christian, the whole Army with one voice did choose him Imperor, Exercitus Theod. supr. l. 4. c. 1. omnis una voce Imperatorem postulat jovianum. Which joined with that is said of them before upon jovianus refusing to be Emperor over Pagans, how with one voice they all confessed themselves to be Christians, omnes una voce confessi sunt se esse Christianos', sufficiently proveth that either the Edict of julian to force his Soldiers to Sacrifice to Idols was never received, or generally observed, or they sinned only in the external Act of Idolatry, by that compulsion, still persevering in judgement and affection Christians. 2. This is more confirmed by their unanimous declaring Valentinian for Emperor, after the short Empire of jovianus, of seven months by Socrates, Socrates Hist. l. 3. c. vlt. 22. Ruffin. Hist. l. 2. c. 1. Socrat. l. 4. c. 1. septem menses regnavit; eight months saith Ruffinus post octo menses apud Waleran diem obijt; milites omnes una voce Valentinianum Imperatorem declarant. This Valentinian was in the time of Constantius the Arrian, a professed Catholic, & in the Apostating days of julian so earnest & holy a Confessor of Christ that julian therefore deprived him of his honour, for which Christ rewarded him afterward in this world with the Empire thereof, Post jovianum Valentinianus Imperium Socrat. l. 3. c. 11. Ruffin. Hist. l. 2. c. 2. Martin. Polon. in Valentiniano. suscepit, qui pro fide nostra à juliano militia fuerat expulsus. Sed complevit in illo Dominus quod promisit, plus etiam quam centupla in praesenti seculo restituens ei. Nam quia militiam pro Christo reliquerat, recipit Imperium. Matthew of Westminster and some others writ, that this Army of julian which elected jovian, and Valentinian Emperor. Valentinian Emperors, had denied their faith in the Persecution of julian, & moved with jovinian his constancy professed themselves also Christians, Quibus auditis totus exercitus qui per julianum nomen Cbristi abiecerant, Christianos' Matth. Westm. an. 366. seize esse confessi sunt. 3. Now therefore although jovianus was a worthy Christian Catholic Emperor, ever following the Catholic Religion and doctrine against the Arrians, as Socrates and others prove, Imperator quoniam perpetuo fidei consubstantialis Socrat. l. 3. c. 20. adhaeserat, omnibus respondet, se eam praelaturum. And shutting up the Pagan's Temples, and forbidding their Sacrifices: omnia gentilium delubra occlusa fuere. Cruenta illa & scelerata sacrificia quorum labe se palam contaminabant, & quibus regnante Iuliano se exaturaverant, omnino fuere sublata: yet being Emperor so short a time, and chosen, living, and dying in the East Countries, fare remote from Britain, it did not receive so great benefits by so good an Emperor, as nearer Nations did, but during his short Regiment continued much after the same manner it did before, until Valentinian was chosen Emperor: who being a Catholic, and reigning diverse years even over Britain, and his son Gratian after him, this Kingdom in their times was free from Heresies, which they persecuted, for Valens himself being brother of Valentinian and by him chosen Assistant in the Empire, was then a Catholic, and so constant in the time of julian, that he forsook all preferment under him, rather than his Religion, Qui recta voluntate Christianam fidem profitebantur propenso Socrat. Hist. l. 3. c. 11. animo balteum pro fidei defensione deponere, omniaque crutiamentorum genera subire maluerunt, quam Christum Seruatorem denegare, in quorum numero fuit jovianus, Valentinianus, & Valens, qui postea sunt Imperij gubernaculis potiti. And although Theodor. Hist. l. 4. c. 12. by the persuasion of his Arrian wife & others, he after fell into Heresy, he being Emperor of the Eastern remote Nations from hence, this Kingdom was free from his afflictions, being under the Empire of the Catholic Emperors Maximus Emperor a Britain excused, and defended. Valentinian and Gratian his sons, until Maximus descended of our British Race was both King of Britain, and Emperor also, who also being a Catholic Britain could not then be endamaged in spiritual affairs by the temporal Ruffin. l. 2. c. 14. Socrat. Hist. l. 5. c. 11. Rulers thereof: although in Civil respects it was much infested by the Scots, and Picts, from which Maximus freeing it in his time, by his climbing and aspiring mind to be Emperor, and to compass that ambition, spoiling Britain of the armed force, and power thereof, transporting it into foreign Nations, gave occasion of greater miseries hear afterward, both by the Scottish, Sigeb. in Chron. an. 383. Pictish and Saxon Pagans. 4. This Maximus a Britain by birth, Maximus ex partibus Britanniae oriundus, Socrates and other foreign Authors, as well as our own Writers testify, and Baron. Annal. Tom. 4. an. 383. although Baronius doth seem to think he did untruely derive his descent from S. Helen, affirmant alij Maximum Britannum genere, ex Helenae Constantini matris propagine origine mentientem, Britanniae Regulorum ope fultum: yet he giveth some way to that opinion, when he confesseth, he claimed descent from great Constantine her son, the stemmate vero Constantini sibi aliquid arrogasse Sigebert. Chron. an. 383. cognomen Flavium indicium est: dicebatur enim Flavius Clemens Maximus. And Sigebertus Gemblacensis painely confesseth, that he both was descended of the Imperial Race, and was kinsman of Constantine the Great, Maximus ex Imperatorio genere descenderat, & Magni Constantini consanguineus fuit, unde & Pontic. Virun. Brit. Hist. l. 5. part Imperij sibi competere calumniabatur, claiming part of the Empire by that Title. The like hath Ponticus Virunnius in his British History, he being an Italian, erat autem Maximus patre Britamnus: matre verò & Natione Romanus utraque parte regalis vir. And addeth, that he was the son of Leolinus Uncle of S. Helen and great Uncle of Constantine, Leolinus Auunculus Constantini eum genuerat. In which as in many other things he differeth from the printed British History translated by Galfridus by common opinion. Which calling him Maximianus & not Maximus maketh him both true Heir of Britain, & Grandchild descended from King Coel Father of S. Helen, borne both of the Regal Race of the Britan's & Romans, bringing in Caradocus Duke of cornwall, so persuading Octavius to marry his daughter and Heir unto him, making his Title to Britain better than that Octavius had, Dignatus est Deus istum subvectare Iwenem, & ex Galfrid. Histor. Brit. lib. 5. cap. 11. Romanorum genere, Regalique prosapia Britanum creatum, cui filiam tuam meo consilio maritare non differes. Quanquam autem illud abnegares, quid juris tibi contra illum in Regnum Britanniae fieret? Constantini enim consanguineus est, & nepos Coel nostri Regis, cuius filiam Helenam nequimus abnegare haereditario jure regnum istud Pontic. Virun. l. 5. supr. Theatre of great Britain l. 6. pag. 272. Camd. ib. citat. Socrat. Hist. l. 5. cap. 11. Ruffin. l. 2. cap. 15. 16. Bed Hist. Eccl. l. 1. cap. 9 Guliel. Malmesbur l. 1. de gestis Reg. alij apud Boeth. Scot Histor. l. 7. Ado in Chron Galfrid. Histor. Brit. l. 5. Ponticus Histor. l. 5. Stowe & Howes Hist. Tit. Rom. in Maximus. holinsh Histor. of Engl. lib. 4. cap. 30. Fabian. ib. cit. Hect. Both. Georg. Buchan. Hist. Scot holinsh Hist. of Scot possidere. And Ponticus himself doth after confess as much, howsoever he can be accorded to himself before, saying that Leoline was his Father, Huic neminem potes praeponere: ex sanguine nostro est, & sanguine Romanorum Imperatorum, nepos Coeli nostri Regis, cuius filiam Helenam nequivimus abnegare haereditario iure regnum istud possidere. Our Protestant Writers of the Theatre of great Britain, alleging Camden also for their opinion, affirm of this Maximus. Clemens Maximus descended lineally from Constantine the Great. And Socrates with others doth free him from the name of an Usurper of the Empire, when he confesseth, that Valentinian did admit him for Emperor, Valentinianus Maximum ad Imperij societatem admittit. And S. Bede writeth of him, that he was a valiant and worthy man, and so fare from intruding himself into the Empire, that he was by the Army created Emperor almost against his will, Maximus vir quidem strenuus & probus, invitus propemodum ab exercitu creatus Imperator. Which William of Malmesbury also with others confirmeth, Maximus quasi ab exercitu impulsus purpuram induit. Which is sufficiently confirmed not only by the triumphant Army of our Catholic Britan's, and other such Nations assisting him, but our British History, Virunnius and others prove, that he was first incited, invited, and sent for into Britain, both to be King hear, and afterward to take upon him the Empire, as his Right. Yet as some plainly say, Maximus à valiant and worthy man was forced in Britain to take the Empire upon him. And if any one saith, he was infamed by writers for persecuting Christians, I dare not assent unto him, for even from his first power and greatness he honoured and favoured Religion. Hear in Britain, making it all subject to him, when he expelled the Scots, he gave or allowed, by their own Histories, the I'll of jonas to their Bishops, Priests, other Clergy and Religious men, and it is evident before that the British Christians as Catholic and sincere, as any in the world, were they he most loved and favoured, and by whom with other Catholic Countries, as France, Spain and others he was assisted in his wars, and by their aid and assistance became so potent, Contracto ex Britannis, & finitimis Gallis & Iberis ac vicinis gentibus copiosissimo exercitu. And he was so fare from being a Persecutor of Christians, especially catholics, that even by the ancient Writers of the Roman Histories themselves, that excepting his Title to the Empire, he made it a chief Sozom. supr. motive of taking Arms against Valentinian the younger, seduced by his Arrian Mother justina, because they went about to set up Heresy and persecute catholics, ●o quidem praetextu quasi passurus non esset, ut in fide patria, & ordine Ecclesiastico quicquam invovaretur. So writeth Sozomen. And Theodoret relating the heretical proceed of this Valentinian, and his Mother, especially against S. Ambrose, that holy Doctor and Catholic Bishop of Milan, testifieth, that Maximus understanding thereof, wrote unto Valentinian, persuading him to desist from such persecuting, and heretical proceed, otherwise he would war against him, in defence of Catholic Religion. Which he performed, and Valentinian forced to fly, dear tasted what his mother's Heretical Counsels had brought him unto, Cum rescivit Maximus, quae audacissimè Theodor. Hist. Eccl. l. 5. cap. 13. adversus vocalissimum praeconem veritatis mota fuerant, perque lite●●s hortatus est Valentinianum, ut bellum adversus pietatem omitteret, neve proderet paternam pietatem, addidit & belli minas, nisi pareret quinetiam orationem re ipsa confirmavit coactumque exercitum Mediolanum versus duxit, ubi degebat Valentinianus: qui cognito adventu illius, in Illiricum fuga se contulit, doctus experientiâ quem s●bi fructum materna consilia attulissent. Paulus Orosius also, and Paulus Diaconus Paul. Orosius l. 7. cap. 34. Paul. Diacon. l. 1. c. 3. call this our Maximus, a valiant, and a good man, and worthy to be Emperor, Virum strenuum, & probum, & Augusto dignum, A worthy Emperor. S. Severus Sulpitius is a sufficient witness also, how renowned a man this our British Emperor was in many respects, first concerning that great blemish, which some cast upon him, for usurping the Empire, and for deposing one Emperor, and killing an other, which were the great exceptions which S. Sever l. de vit. S. Martini cap. 23. that great and Apostolic holy Bishop Saint Martin took unto him, and therefore though often invited to his Table, refused to come unto it, à convinio eius frequenter rogatus abstinuit, dicens, se mensae eius participem esse non posse, qui duos Imperatores, unum regno, alterum vitâ expulisset. He thus cleareth himself, that the Empire was not sought by him, but rather against his will, imposed upon him by his Soldiers, and pleasure of God for defence and necessity of the Empire, God himself sufficiently giving testimony thereto, by the incredible event, and Victory following, and that he slew none of his Adversaries but in the field, Maximus se non sponte sumpsisse Imperium affirmat, sed impositam sibi à militibus; divino nutu regni necessitatem armis defendisse, & non alienam ab eo Dei voluntatem videri, penes quem tam incredibili eventu Victoria fuisset, nullumque ex adversarijs nisi in acie occubuisse. Upon which satisfaction S. Martin came to his Feast, ad convinium venit, and was fare more honoured of this Emperor there, than any Prince, the Emperor's Uncle, Brother & such others there present, sitting next unto the Emperor himself, Ipse sellula iuxta Regem posita consederat. And his Priest & Chappline sat among those Princes, Medius inter hos Martini presbyter accubuerat. 5. And such was the honour, and reverence our Emperor yielded publicly to that holy Bishop, that in that solemn Feast he refused to drink, until S. Martin had drunk out of the same Bo●●● before, pateram Regi minister obtulit: ille sancto admodum Episcopo potius dari iubet, expectans atque ambiens ut ab illius dextera poculum sumeret. And the cause of Priscillianus the Heretic S. Sever. sacrae Hist. l. 2. Prosper in Chron. Baron. an. 385. Ado in Chron. Sever. l. 2. supr. and his Sectaries being committed to this Emperor by some Bishops, he condemned them to death, gestis ad Palatium delatis, censuit Imperator Priscillianum, sociosque eius capitis damnari oportere. And among these, diverse, as Instantius, and Tiberianus were banished into our British Lands, named Silley, Instantius quem superius ab Episcopis damnatum diximus, in Sylinam Insulam, qua ultra Britanniam sita est, deportatus. Tiberianus, ademptis bonis in Sylinam Insulam datus. A late Writer citeth Paulinus in the life of S. Ambrose, as though S. Ambrose had excommunicated him for bannishing the old Fathers and Harris Theat. l. 4 c. 34. blessed Bishop Higinus, but Paulinus hath no such thing. Only Paulinus saith, that S. Ambrose barred him from Communion, as he did also the Emperor Theodosius, for the death of Gratian, whom he had slain in Battle, and excused himself before to Saint Martin, ipsum Maximum à Communionis Paulin. in vit. Divi Ambrosij. Harris supr. consortio segregavit, admonens, ut effusi sanguinis Domini sui, & quod est gravius, innocentis, ageret poenitentiam. The same late Author thus further accuseth him: This maximus after he had attained the Empire, took on himself to decern and judge in causes Ecclesiastical, being only a secular man, and to define, and give sentence therein, saith Severus: nowm est & inauditum nefas ut causas Ecclesiasticas Sever. sacr. Hist. supr. l. 2. judex sae●●li iudicaret. It is a new wickedness, and never heard of before, for a secular judge to give sentence in Ecclesiastical causes. But Severus doth not so affirm of Maximus. The words cited were spoken by Saint Martin unto Maximus to prove that Temporal Princes in the School of Christ did never judge in Ecclesiastical causes. Which Maximus precisely observed, while S. Martin was present. And all that he is said to have done otherwise afterward was in the cause of the Priscilli●n Heretics, committing many things, aswell against the Temporal, as Ecclesiastical Regiment, for which his Power Imperial and Civil to put them to death and Exile was requisite, as the brachium saeculare now useth in the Catholic Church. And this Emperor Maximus Imper. Epist. ad B. Siric. Pap. to. 1. Concil. in his Epistle to S. Siricius Pope, plainly protesteth he meddled not to judge in Ecclesiastical things, but left them to the Bishops to determine, and useth him there with such Religeous respects, and Titles, as good and Religeous Emperors, Kings, and others did the Popes of Rome in all proceed, Maxim. Epist. ad Valentinian. August. confessing himself a Catholic Prince in all points, as he likewise doth in his Epistle to Valentinian utterly condemning Arrianisme, and all Heresy. 6. Yet do I not so contend to free Maximus that I would wash him clean from all spots and aspersions, wherewith he is stained by some Writers. I rather excuse him in profession of Religion, than Conversation of life. Yet Harris Hist. Tom. 4. c. 34. Magdeb. cent. 4. c. 16. Silvius Bon. l. Maximi Caesaris Laudes. Io. Leland. & Io. Pits. in Syluio Bono. Harris supr. Zosim. l. 4. Baron. & Spond. an. 382. in Annal. Annal. Scot apud Hect. Both. l. 7. Scot Hist. in initio. both Symmachus Consul of Rome, and our British Writer Siluius (styled the good Siluius, bonus) living in his time wrote Books in his praise. And the very Scottish Antiquaries the greatest Enemies he had for conquering and expelling them out of Britain, are forced to confess that his carriage was such, that it drew even his Enemies to love, honour, and follow him, Placidus in omnes, fama & gloria quadam singulari, plures ad amicitiam, benevolentiamque allieiebat. Milites in eum veluti supremum Imperatorem ad unum intendentes, in eius fidem nomenque ultro iurarunt: seize quamcunque vellet expeditionem subituros: And give him that honour hear in Britain, which never any Emperor, King, or Ruler in it, since the first inhabiting thereof enjoyed before him: Which is, that ruling hear 17. years, he possessed and ruled over all Albion or Britain, Septemdecim exinde annos tenuit Albionem: contigit ei quod nulli illucusque post Insulam inhabitatam, ut cunctae Albionis Regiones All Britain belonged to the Empire in this time of Maximus. ipsius unius audirent Imperio. And in this his general command hear, was such a friend and favourer to good Christians, that Heirgustus being then King of the Picts, and both he and all his subjects Christians, as I shall prove at that time, he freely for a small Tribute, to testify the whole Island belonged to the Roman Empire in his time, suffered, th●●gh a stranger, quietly to Reign as King among his Picts, Heirgustum liberè permisit regnare, modico tributo Imperij nomine populo imposito ex agris ultimo in Albionis recessu sitis, ut monumentum id esset, Insulam totam Romano Imperatori aliquando paruisse. And plainly confess that in Britain diverse years he behaved himself and in all men's judgement governed virtuously, courageously, and as a good Emperor ought to do, Maximus probè, strenuè Augustoque omnium sententia dignum Magistratum in Albione aliquot annos gessisset. And that both the Christian Britan's Harris Histor. Eccl. Tom. 4. Baron. & Spond. Annal. in Maximo. and Picts, the only than Inhabitants hear, did marvelously well love him, Britoneses ac Picti mirificè Maximum Imperatorem diligere. His British wife Queen and Empress daughter of Octavius is commended in Histories to have been a very virtuous Lady. 7. Maximus being dead, Theodosius the Elder as he was Emperor so Theodosius Emperor commendad. King and Ruler in Britain, this man is most renowned in Histories, for his honouring the Church, especially of Rome, and hate of Heresies, his praises be too many among Catholic Writers, therefore I will only and briefly use Protestants testimonies in his behalf in their own words: Theodosius the Elder, the most Christian Emperor. Theodosius did open penance in Milan▪ and Stowe & Howes Hist. Tit. Rom. in Theodosio. Magdebur. cent. 4. c. 7. col. 568. fasted and prayed eight Months together, according as Saint Ambrose had enjoined him, because in the first year of his Empire, he had commanded five thousand Citizens of Thessalonica to be slain, and for executing the Innocent with the wicked, in form of civil justice, therefore the Archbishop would not permit him to enter into the Church, nor to receive the Sacrament, until he had performed his penance. What Sacrament this was which he might not receive, and good Christians Magdebur. cent. 4. c. 10. Theod. Hist. l. 6. cap. 8. Sozom. l. 7. cap. 24. Ambros. apud eosd. supr. then received, the Protestants of Germany do tell us from Theodoret, Sozomen and S. Ambrose himself, that it was the most sacred Body of our Lord, and his pretius' Blood, Sacratissimum Domini corpus, pretiosus Domini sanguis. And that S. Ambrose did not admit him to Sacraments, v●●ill after long penance in the place of penitents, he prostrated himself on the pavement The B. Sacrament of the Altar Christ's most holy boby and precious blood. in the Church Portch, and with tears desired absolution, Nec post tantum temporis receptus prius est, nisi ab Ambrosio iterum duriter reprehensus, doloris sui in templi vestibulo, in pavimentum se deijciens & plorans, certa fecit indicia; ac in loco paenitentium subsistere non recusit. And yet they more plainly and pathetically thus deliver from many renowned Authors, the great and austere Magdebur. cent. 4. cap. 7. cap. 3. Theodor. l. 5. c. 17. Sozom l. 7. c. 24. Paul. Diac. lib. 13. Aug. l. 5. de civitate Dei c. 26. humble penance of this Emperor, before he was reconciled by S. Ambrose, peccatum suum agnoscens, octo luxit mensibus, quo paenitentiae curriculo completo ad Templum postea cum lachrymis redijt, Domino supplicans, non stans, nec genu flectens, sed in terram pronum se prosternens, ac sic cum Davide orans: adhaesit pavimento anima mea, vivifica me Domine secundum verbum tuum. Surgens verò manibus barbam & capillos evellit, frontem caecidit, & pavimentum lachrymis suis conspersit, ac veniam tandem petens, receptus ab Ambrosio est populo pro eo deprecante. And yet this most Christian Catholic and Religious Emperor, as these Protestants style him, was so fare from sicking to exempt himself from the censure of S. Ambrose, neither Pope nor Patriarch, but only Bishop of Milan, having no jurisdiction at Thessalonica in Greece, where the offence was committed, but for Milan where the Emperor than was resident, o● disobey S. Ambrose, reject, or persecute him, as diverse late meaner Princes of the new Sect have used higher Prelates, and Popes, that he most humbly submitted himself to his Censure, religiously performed his enjoined penance. And as these Protestant Historians from Antiquity confess, S. Ambrose was of all others the most worthy Bishop in Theodosius judgement, and Magdebur. cent. 4. cap. 10. col. 1169. beloved of all the Emperors in his time, even Honorius son to this Theodosius, Quàm charus fuerit quinque laudatissimis Imperatoribus, Valentiniano maiori, Gratiano, Valentiniano juniori, Theodosio & Honorio, cum quibus omnibus familiarissimè vixit, non est opus commemorare, Theodosium de eo dixisse, Sozomenus Sozom. l. 5. cap. 18. retulit, nosse scilicet se solum Ambrosium dignum Episcopi nomine. And yet neither Theodosius the Emperor, nor any of the others remembered for S. Ambrose his acquaintance in his time, nor he himself did either in the judgement of any learned Protestants or others deny or doubt of, but plainly and religiously confessed and practised the doctrine of the Supremacy of the Popes of Rome in spiritual affairs. Three of those Emperors Gratianus, Valentinianus Edict. Gratiani, Valentiniani & Theodos. Impp. l. 1. C. de summa Trinitate, & fide Catholica. and this Theodosius joined together in this Law, for all under the Roman Empire, among which the Britan's hair were contained, to exercise and profess that holy Christian Religion, which S. Peter delivered to the Romans, the Popes there had there published, and S. Damasus then Pope did follow, Cunctos populos, quos clementiae nostrae regit Imperium, in tali volumus religione versari, quam D. Petrum Apostolum tradidisse Romanis Religio usque adhuc ab ipso insinuata Honorius the last Emperor that reigned in Britain. declarat, quamque Pontificem Damasum sequi claret. Honorius son of Theodosius being the last Emperor in this Age, & the last of all which reigned in Britain, was of his Father's mind in this duty towards the Roman See, as is manifest Honour. Imper. Epist. ad Bonif. Pap. Tom. 1. Concil. Ambros. ad cap. 3. 1. ad Timoth. both by his Epistle to Pope Bonifacius the first, and S. Ambrose so beloved of him, who testifieth that the Church is the house of God, and the Pope of Rome then Damasus the Governor thereof: Ecclesia est domus Dei, cuius hodie Rector est Damasus. Such is the doctrine of all the renowned Fathers both Greek and Latin in this learned Age, S. Gregory's Nazianzen, Nicen, S. Basile, S. chrysostom, The Popes of Rome then as th● Emperors of the same Religion with the presant Roman Church. S. Jerome, S. Augustin, Optatus, Prudentius and others. 8. The holy Popes which succeeded to S. Liberius, and Felix before remembered, in this Age, were saint Damasus, and saint Siricius known to have been famous Professors and advancers, as our Protestant Antiquaries acknowledge, of that Religion, which with them is termed Papistry. Damasus, say these men, was an holy Confessor, a diligent Supputator of times, and he set Io. Bal. l. 1. de Act. Romanor. Pontif. in Damaso. Robert. Barns l. de vit. Pontif. Roman. in Damaso. Magdeburgen. cent. 4. cap. 7. Manuscr. Ant. in Biblioth. public. Cantabrig. james l. 1. de Manuscr. B●d. Martyrolog. in mul●. Pontif. Roman. down in order the lyves & Decrees of his Predecessors Popes of Rome, and having written this work sent it to saint Jerome to be perused, Damasus diligens temporum Supputator, vitas & statuta suorum praedecessorum Romanorum Pontificum succinctè digessit. Et scriptum opus misit Hieronymo cognoscendum. Obijt sanctus Confessor. A great credit to that book by Protestant Antiquaries, where their Religion by their own confession is so generally condemned, & the Roman Catholic doctrine as universally approved, and confirmed, to have two so holy, learned, and glorious ancient Saints and Doctors of Christ's Primative Church and Approvers thereof. Yet so it is further ascribed to this so renowned Pope in our old Antiquities, termed, Gesta Pontificum Romanorum, Authore Damaso, both by our English Catholic and Protestant Historians. And saint Bede which lived above an hundred years before Anastasius Bibliothecarius, to whom some attribute this History, followeth it in diverse places. They also confess that the holy Scriptures, on which they so much, or only rely, especially in the Hebrew, and Greek tongue being Bal. & Barns supr. in Damas'. translated into Latin by saint Hierome, were generally approved and preferred by this holy Pope, Hieronymi Translationem approbavit. Hieronymi Biblia tum caepta est primum legi, antea septuaginta Interpretum scripta authoritatem habebant. He also, as these men acknowledge, used and celebrated the sacrifice of Mass, and generally appointed the Confiteor to be used by all Priests in the beginning thereof, in which there is most plain and undeniable invocation and prayer to Saints, and Angels, and their prayer and intercession for people living hear on earth, Precor batam Mariam semper Virginem, beatum Michaelem Archangelum, beatum joannem Baptistan, sanctos Apostolos Petrum, & Paulum & omnes Sanctos orare pro me, ad Dominum Deum nostrum. They testify Magdebur. Bal. & Barns in Siric. Papa. as much of saint Syricius Pope, and how the unmarried and chaste life of Clergy men, was generally commanded by him to be observed. THE XXV. CHAPTER. OF MANY RENOWNED, HOLY, AND LEARNED Bishops, Apostolic men, and other great Saints hear in Britain in this time. 1. IN this Age, this Kingdom of Britain had also many wrothie men, Bishops and others renowned both for piety and learning. I have written of our two great lights of the world the happy Mother and son S. Helen and Constantine, Empress and Emperor, before; who besides their other endless, and unmatchable cares, and labous for the Church of Christ, already remembered, are honoured in the Cataloges of renowned Writers, for their holy and learned pains in that kind. S. Athanasius also and S. Hilary those two greatest Sigebert. Gemb. Chron. an. 432. Polychronic. lib. 4. cap. 29. Nichol. Harpesfel. Hist. Eccl. cap. 21. pag. 33. M. S. Antiq. in vit. S. Patricij Capgrau. in eod. Flor. Wigorn. Chron. an 371. & 394. Probus in vita S. Patricij inter opera S. Bedae. Richard. Stanihurst. Sur. & Lippol. die 17. Martij Walrer. Rolwinck. Fascicul. tempor. an. 423. glories of the Church of Christ in that time, one in the Greek, the other in the Latin Church, how much they honoured this Nation is already remembered. To whom I may next add that great S. Martin Bishop of Tours it France, compared for his worthiness by worthy Antiquaries to the most glorious Apostles themselves, who honoured this Kingdom with his presence and abode hear, and no short time, as we are sufficiently warranted by diverse Arguments, first his Sister named Couch was married in this Kingdom and was the happy Mother of that glorious man S. Patrick, Sanctus Patricius, genere Brito filius Couches sororis Sancti Martini Turonensis. So with others writeth Sigebert an old French Historian, where S. Martin was, and died an holy Bishop. The old Manuscript of the life of saint Patrick, and Capgrave confess as much when they say that Couch was his Mother, matter Couch, or Couhos dicta est. Florentius Wigorniensis is most clear that S. Martin's Sister Couch was Mother to S. Patrick in Britain, Sanctus Patricius nascitur in Britannia, ex patre Calphurno nomine, matter autem erat Patricij Couches, soror Sancti Martini de Gallia. The same is justified by those Authors which Surius and Zacharias Lippolous follow, and themselves also, Calphurnius ducta in matrimonium Couchessa S. Martini Turonensis Episcopi sorore, unicum ex ea suscepit filium, in maritimo Britanniae Territorio, Patricium. So hath Baronius & Spondanus from Antiquity, Patricius, ut tradunt, Scotus genere, natus ex sancti Martini Baron. & Spond. Annal. an. 431. Turonensis Episcopi sorore, ab eo Clericus ordinatus. So have our late English Writers both Catholics and Protestants. 2. Heareupon if we will calculate the time of saint Patricius and saint Martin's Io. Pits. de Illustr. Brit. Script. aetat. 5. in S. Patricio. Io. Bal. cent. 2. in eodem. Prosper. in Chron. Sigebert. an. 402. 399. Baron. & alij Girald. Cambr. Topograph. Hib. c. 17. life and death, we must needs gather that saint Martin was hear in Britain, his Sister following him. It is the common opinion that saint Martin died about the 400. year of Christ, as also that saint Patrick lived 122. years, and yet by Giraldus Cambrensis died in the year 458. obijt beatus Patricius anno ab Incarnatione Domini 458. But to follow the most received opinion, that he lived longer, until, or near the year 490. and so be above 30. years of Age at the death of saint Martin his Uncle, he was by all accounts borne hear in Britain of saint Martin's Sister diverse years before his Uncle saint Martin was Bishop of Tours, that gift being in the year of Christ 375. as saint Gregorius Turonensis Bishop there, after Baronius and others, prove. And a fare longer time before Maximus the Emperor went from hence into France, Gregor. Turon. Hist. Francor. l. 2. cap. 14. Baron. & Spond. an. 375. Veremund. & Hector. Both. Scot Hist. lib. 7. fol. 119. and gave the name to little Britain. The Scottish Historians writ, that saint Martin was also Uncle to our renowned Britain saint Ninian, and so by that is said, borne of an other Sister of saint Martin hear, which may be confirmed by the extraordinary honour, and reverence he, as also S. Patrick, ever yielded to S. Martin. Which if it be true, will prove S. Martin with his Sisters was hear long before. For I shall demonstrate that saint Ninian was an holy Bishop in this Britain in this Age. And therefore many Historians S. Martin Bishop of Tours Uncle to S. Patrick, and S. Ninian, lived hear some time in Britain. have expressly delivered that saint Martin did not only live some time in Britain, but was among other his singular gifts and graces in that time endowed with the spirit of Prophecy, and thereby foretold unto the Emperor Maximus hear in Britain, before his going from hence, the unhappy end he should come unto, Martinus Turanensis Antistes vir pietatis eximae Maximo praedixisse fertur, quum in Britannia adhuc esset infelicissimum eius vitae exitum. So Sabellic. l. 9 Ennead. 7. Polydor. Virgil. Angl. Hist. l. 3. pag. 5. writeth Sabellicus, and Polidor Virgil in the very same words, and diverse others before them, as the word, fertur, used by them both sufficiently proveth, for which we may be bold to use Severus Sulpitius, who wrote saint Martin's life, living in that time, and familiarly acquainted with him, for witness; for he speaking of the coming of saint Martin to Maximus at Trevers, before his attempting any thing against Valentinian in Italy, that he should at the first prevail, but shortly after be overthrown and perish, he addeth that saint Sulpitius Sever. l. de vit. S. Martini cap. 23. Martin Prophesied this unto Maximus long before, S. Martinus eidem Maximo longe ante praedixit futurum, ut si ad Italiam pergeret, bellum Valentini ano Imperatori inferens, sciret se primo quidem impetu futurum esse Victorem, sed paruo post tempore esse periturum, quod quidem ita vidimus. Which Prophesy uttered by saint Martin to Maximus, long before, must needs be hear in Britain; for after such time as saint Martin was thus renowned, Maximus was not long time before this, long ante, any where, but in this our Britain. And were it not, that the History of saint Martin usually read in the Church on his Feast saith he was borne in Pannonia, now called Austria, we might give no feeble reasons, that he was borne in Pomonia one of our Lands, for hear we are sure he was, hear was his Sister, or Sisters, hear many of his kindred, hear many Churches and Monuments of honour founded in his name, his name and memory fare more celebrated hear, then in Pannonia, now Austria, or any other Nation whatsoever excepting France, where he was long time a most glorious and worthy Bishop. Our Island Pomonia near those places in Britain, where saint Patrick the son of his Sister Couch, and saint Ninian son of an other his Sister, by the Scottish Antiquities was borne, often intercourse being between our Britain & France at that time, & of our learned & holy men with saint Hilary Tutor to saint Martin, which we cannot by any warrant of Antiquity affirm of Pannonia or Austria especially Sabaria, now Lazius & Abrah. Ortelius de Ant. Regionib. oppid. & alij in descrip. Austriae. named Stain or Stein in the furthest part thereof, set down for the place of his birth by Sulpitius Severus not always holding the soundest opinion in all things, and others afterward from him, from his Authority. 3. And except we should utterly and very rashly deny the Authority of S. Bede, William of Malmesbury, the old Manuscript History of the life of saint Ninian, and others, whose Authority we may not neglect, or altogether condemn the best Scottish Antiquaries in relation of their own ancient, and Religious affairs and proceed, which would bring all our Antiquities into question, we must needs say, that saint Martin and his Sisters were in Veremund. Hist. Scot Willelm. ab Elphinscun. & Hect. Both. Hist. Scot l. 7. Britain hear long before his seating himself in France: for these Scottish Antiquaries tell us, that S. Martin was Uncle to saint Ninian Ninianus Episcopus sanctitate & Miraculis clarissimus, ac Casae Candidae pontificalis in Galdia sedis primus Institutor, aedem condidit divo Martino suo Auunculo sacram. And saint Ninian wonderfully always honoured saint Martin, Sanctum Martinum miro M. S. Antiq. in vit. S. Ninian. Capgrau. in eod. Bed. Hist. Eccl. l. 3. c. 3. Henric. Hunting. Hist. l. 3. Gul. Malmes. l. 3. de gest. Pont. Angl. vit. S. Nin. Capgrau. in eod. Pits. & Bal. cum alijs in Ninian. Hect. Both. Hist. Scot l. 6. f. 108. 109. holinsh Histor. of Scotl. semper venerabatur affectu. The Historians both of Scotland and England have warranted us sufficiently before, that the Picts whose first Apostle was saint Ninian, as saint Bede, Henry of Huntingdon, William of Malmesbury and others writ, Nima Natione Brito primus ibidem Christi praedicationem Euangelizavit, did receive the faith of Christ at the least in the time of their King Heirgustus, when he and his people about the year of Christ 369. or 370. were converted Christians. By which account, if it be true that saint Ninian was borne of a Sister of saint Martin, married to saint Ninian his Father hear a Noble and holy Christian Britain, this Sister of saint Martin must needs be married hear in Britain before such time as S. Martin came first into France by Sulpitius Severus and other foreign Historians. And it further invincibly proveth, that saint Ninian was in this Age many years brought up at Rome, made Bishop there, and by the Pope sent Apostle unto the Picts, long time sooner, than the common opinion of Antiquaries assigneth to his coming hither. And evident it is, by all Histories, that saint Martin dying, as before, S. Ninian Apostle of the Picts a Britan son of S. Martin's Sister renowned in this time. about the 400. year of Christ, was living at Tours in France many years after saint Ninian the Apostle of the Picts was sent unto them by the Pope from Rome, and had converted them also. Therefore I may boldly with the Scottish Histories account him among the holy and learned Fathers of this Age, whereof he spent a great part in most holy and austeare conversation of life, preaching the Gospel of Christ, and converting Infidels to his true Religion, although living long as the Secretaryes of this great Saint say, he survived until the next Age, where I shall more remember him. In this place I shall only entreat of him and his proceed as they belong unto, and were done in this fourth hundred of years. 4. This holy man borne hear in Britain in the Western part thereof, where the Sea divideth England and Scotland, so now called, his Father was Manuscr. Ant. in vit. S. Ninian. Io. Capgrau. in eodem. a noble Christian and so great, that the old Writer of his life writing presently after the Saxons settling there, as his words of British Kings there ruling within the memory of some then living, quorundam memoria comprobatur, do sufficiently prove, calleth him a King, Pater eius Rex fuit Religione Christianus. His Mother, as his Neighbouring Antiquaries of Scotland have told us, was Sister to saint Martin, not Couch the Mother of saint Patrick, being great difference M. S. Antiq. Laurent. Surius, & Zachar. Lippol. die 17. Martij in S. Patricio & alij. even in time between their births, and saint Patriks Mother having no other son but him, as Historians agree Calphurnius ex Couchessa S. Martini Turonensis sorore unicum concepit filium S. Patricium, but an other, whose name I do not find particularly, neither what his Father was called, in any writer, but only that he was so Noble, that he is styled Rex, a King, and his son saint Ninian, regali ex prosapia Ninianus extitit oriundus, descended by his British Parents of Regal Race. Who when he was very young, cum annos pueriles transegisset, contemning all worldly things, went on Pilgrimage to Rome, where the Pope, which then was saint Silvester as it will show by the time hereafter, committed him to be instructed in holy learning, and Religion to chosen Tutors in such things; he continued in these sacred Studies at Rome diverse years, until he was perfectly there endued with the knowledge of Christian Mysteries, Erat Romae regulariter fidem & mysteria veritatis edoctus, Bed. Hist. l. 3. cap. 4. as saint Bede writeth of him, and by the old Writer of his life, he continued there many years in these sacred Studies, and worthy Conversation, and perfect piety, that the Pope hearing there were some people in the West parts of Britain, the Pictish Nation, which had not yet received the faith of Christ, consecrated him Bishop, and sent him for their Apostle unto them, pluribus annis in urbe laudabiliter conversatus & in sacris Scripturis sufficienter eruditus ad virtutum summa provehitur, & pennis charitatis subvectus ad caelestia contemplanda sustollitur. Audience deinde Pontifex Romanus quosdam in Occidujs Britanniae partibus necdum fidem Christi suscepisse, ad Episcopatus gradum Ninianum consecravit, & praemissae genti data benedictione Apostolum destinavit. This old Writer of saint Ninian his life, saith, that in his return from Rome towards his Country of Britain, greatly desiring to visit saint Martin his Uncle, by some before, he went to the City of Tours, and was honourably entertained by him, knowing by divine revelation the worthiness of his holy Nephew and how he should happily procure the salvation of many, Rediens autem vir Dei ab urbe actus desiderio videndi sanctum Martinum Episcopum, ad Civitatem Turonensem iter divertit. Quem sanctus Martinus honorificè suscipiens eum à Deo sanctificatum & multorum saluti profuturum Deo revelante cognovit. 5. But whereas this Antiquity calleth S. Martin then a Bishop, it may be questioned, Bed. Eccl. Hist. l. 3. c. 4. Alred. in vit. S. Ninian. Guliel. Malmes. l. 3. de gest. Pont. Angl. Henric. Hunt. Hist. l. 3. Capgrau. in S. Ninian. Hect. Both. Histor. Scot l. 7. Io. Bal. cent. 1. in Nin. Bernic. Io. Pits. l. de vir. Illustrib. aetat. 5. in S. Nin. Nichol. Fitzherbert l. de Antiq. Cath. Relig. in Anglia. whether S. Martin was then at that time a Bishop there, or that it so calleth him because not long after he was Bishop, for it partly appeareth already, and will more hereafter, that by our own Histories, S. Ninian was come a Bishop into Britain before such time, as by foreign Authors S. Martin was Bishop of Tours. Coming into Britain saith this old Author, he was entertained with great applause & concourse of people, as a Prophet, cum ad locum Legationis suae venisset magnus populorum fit concursus, ingens cunctis laetitia, mira devotio, laus quoque ubique resonat Christi, quoniam sicut Prophetum eum habebant. So the Pope's Legates were honoured in Britain in those days, that this holy Legate did convert those Picts, which were then in Britain called commonly the south Picts, the Northern Picts coming hither afterward, & long after this converted to the faith of Christ, it is the common consent of all our Antiquaries ancient & later, after S. Bede, catholics or Protestant's, Australes Picti, relicto errore Idololatriae, fidem veritatis acceperunt praedicante eis verbum Nyma Episcopo reverendissimo & sanctissimo Viro de natione Britonun, qui erat Romae regulariter fidem & mysteria veritatis edoctus. Thus saint Bede & diverse more. The old Manuscript of saint Ninian his life, Capgrave and others do more particularly deliver the manner, & order of converting that people by saint Ninian, not only by holy preaching, but many and strange miracles he wrought, in curing the blind, lame, Lepers, and vexed with wicked spirits, & raising those which were dead to life, ordaining & consecrating Bishops, Priests, & other Clergy men, dividing the Country into Parishes, & committing them to their cure & charge, Sanctus Ninianus Australes Pictos, quibus adhuc error Gentilis inhaerens Idola venerari ac colere compellebat aggrediens Euamgelij veritatem sequentibus signis praedicabat. Caeci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, oppressi à daemonibus liberantur. Sicque fides suscipitur, error abdicatur, destructis templis Ecclesiae eriguntur, currunt ad salutis lavachrun, divites & pauperes gratias Deo agunt in Insulis quae procul sunt habitantes, ordinavit Presbyteros, Episcopos consecravit, & totam terram per certas Parochias divisit, confirmatis in fide omnibus. By which testimony, that even the Inhabitants in the Lands out of great Britain were converted, and all confirmed in the faith, we take notice, that not only Picts which were their in this Britain, but such also as lived in the out Lands thereof, were by saint Ninian, and his holy Assistants then converted. And his commission before from the Pope of Rome to preach unto all in those parts, without limitation, which had not received then the saith of Christ, will give proof unto it, for so it extended unto all Pagan● in our West Countries, whether Picts, Scots, Britan's, or of what Nation soever in those places. Whereupon diverse, and among them some Protestant Antiquaries are bold to write, that not only the Picts were instructed, and first converted by him, but diverse others both Scots & Britan's did by him receive the Christian Roman Religion, or confirmation therein, Ninianus Bernicius Io. Bal. l. de Script. Britancent. 1. in Niniano Bernicio. Hect. Both. Scotor. Hist. lib. 7. fol. 119. ex Regio Britannorum sanguine procreatus, Italiam adhuc adolescens, literarum studio petijt. Romae apud divini verbi ministros, mysteria verit atis edoctus ad plenum, celer in patriam remigrabat. Vbi Magister & Paedonomus non vulgaris, concreditum à Deo talentum per Britannorum, Scotorum, Australiunque Pictorum terras latissimè profudit. Huius pia industria, Picti primum relicto Idololatriae cultu, veram Christi fidem percepere. And for those holy labours, was in Catholic times, as our Histories testify by all, through out all Britain reverenced by the Title of the Doctor and Instructor of the Scots, Picts, and Britan's, Scotorum, Pictorum, Britonumque Doctor & Paedonomus non vulgaris, & eo nomine omnibus qui Albionem incolunt, vel hac nostra aetate in multa veneratione habitus. 6. If we will inform ourselves, when, and about what time, he first preached, and what was the doctrine in particular, which he learned, and was so sound and perfectly instructed in at Rome, brought from thence, and preached hear, we cannot better be secured in them, but to find out so near as we can by Antiquities, when the Picts hear were first converted to Christ, because we have been assuredly warranted before, that he was the first which preached Christ unto them, converted them to him, and thereby is honoured by the name of their Apostle. His Religion, which he professed and preached hear, must needs be the same, which by all Authors he learned at Rome, and had his commission from the Pope there to publish it hear in The Picts hear converted in this Age, and how soon. Britain, the same which I have before proved to be the known Christian Religion of the Popes and Church of Rome in those days. Which did not in any point agree with that Protestant new learning, which is now practised in England, or any so termed Protestant Country, which will more plainly appear hereafter, by the publicly professed Religion of all of this kingdom, Britan's, Scots or Picts in those days. I have insinuated before, that both Heirgustus' King of the Picts, and his Pictish people and subjects were Christians, and publicly professed that Religion. This is plainly and invincibly proved both by our Scottish and English Historians, as also that in the year of Christ Veremund. Hist. Scot Hector Both. Scot Hist. l. 6. holinsh. Hist. of Scotl. 369. fuit annus virginei partus nonus supra trecentesimum sexagesimum, at what time Heirgistus King of the Picts was obseruantissimus a perfect & most observant Christian Prince, a sufficient sign and Argument, that he was no young Scholar in the School of Christ, but had made great progress and much profited therein, so likewise had all the Inhabitants of those Northern parts, whether Picts, Scots, or Britan's: for the Historians of those places, and others also assure us, that not only Britan's, but Scots and Picts had many Monks. And first for Scots when Maximus had both conquered, and quite banished them from this Island, both Scottish and English, Catholic, and Protestant Historians thus speak of them: The same time the Scottish Bishops and Priests Both. supr. holinsh Histor. of Scotl. in Eugen. Bucan. Histor. Scot l. 4. in Reg. 39 being banished, as well as the other sort of the Scottish people, a number of their Monks got them into the I'll of jona, now called Colmkill, where they erected a Monastery for their own habitation, the worthiness whereof hath been right famous even to these our days, as that which was afterward endowed with many fair revenues by diverse of the Scottish Kings, who had their burials there after the return of the Scots into Albany. This was in the time of Maximus his being King hear, and before he assumed the Empire by all Antiquaries. This was in the year of Christ 379. Annus à Christi adventu in carnem trecentesimus septuagesimus nonus. Hect. Both. l. 6. Histor. Georg. Buchan. Rer. Scot l. 4. in Reg 39 And at that time, as their Historians prove, the Picts were generally, and publicly instructed, and professed Christians, nec à Sacerdotibus & Monachis, qui tum in summo erant honore, Picti etsi publicè Christianis institutis imbuti Iniuriam abstinuerunt. And ten years before this time, both the Picts and their King were professed Christians, as is showed before, and professed the same Religion, in the most strict Order of Monks, and otherwise, as the Roman catholics now do. Among those that were famous then in this Profession diverse of their names be these with honour preserved, Inter nostros Damianus Presbyter, Gelasius, Thebaculus, & Merinatus Damiani Germanus Diaconi: Nerius, Hect. Both. l. 6. Hist. fol. 108. Both. supr. Buchan. l. 4. in Reg. 35. Holinsh. Hist. of Irel. Elusenius, Merinus, Machabaeus & Syluerius Monachi. And yet long before this time also in the days of King Fincomarke of Scotland, who reigned 47. years, & died multis virtutibus nobilis, noble for many virtues, in the year of Christ 358, Salutis humanae anno trecentesimo quinquagesimo octavo, the Picts had received the faith of Christ, & before that time, for whilst King Fincomarke reigned, Fincomarco Rege Scotis adhuc Imperante, by diverse Writers, diverse of the Irish Annal. Scotic. Hect. Both. sup. l. 6. fol. 104. holinsh. Hist. of Ireland. people received the Law of Christ by means of a worthy Christian woman of the Picts as the Scottish & other Histories testify, Per id tempus mulier Christianae pietatis cultrix, Pictici eam fuisse sanguinis Scotici asseverant Annales Regina insinuata, Christi nomen illi mirifice praedicavit, reverendumque effecit. This or the like memorable History I have placed before in the days of Constantine the Great, for other parts, by ancient Writers of great authority; But our Scottish and English Historians applying it to these parts, and in the time of King Fincomarke, must needs hold their Picts Conversion very ancient, in the time of King Fincomarke, as I have related making his Reign 47. years, Hect. Both. l. 6. Scotor. Hist. fo. 101. holinsh. Histor. of Scotl. in Finkomarke. and yet affirming that he began to Reign in the first year of the Empire of Constantine the Great, and was immediate Successor to King Crathlint, which so religiously entertained our British Christians, flying to the Scots for succour and relief in the great Persecution of Dioclesian before mentioned, and this King Crathlint reigning but 24. years, decessit Crathlintus, postquam rei Scotieae praefuisset annos viginti quatuor. Some say he Georg. Buchan. l. 4. rer. Scot in Reg. 34. Hector. Both. Histor. Scot l. 6. f. 102. reigned not complete 24. years, but died in that last year nor complete, and Fincomarke was not only by him choasen his Successor, but by public applause and acclamation presently accepted and crowned King, Crathlinthus vicesimo quarto, sui principatus anno fato concessit. Quo anno Fincomarcus eius Patruelis Cormacho Crathlinti Patruo prognatus, regno per manus morientis accepto, cunctis conclamantibus, ut faustum faelixque foret, fatali Marmori, progenitorum more insidens, Rex ab omnibus est salutatus. Therefore joining these received opinions of Historians together, that the Picts were so timely and perfectly converted to the faith, that in King Fincomarke his Reign they had even their women so learned and excellent in Christian Religion, that they were so singularly powerable and honourable therein, that the like instance is not found in Histories, and that S. Ninian by so many S. Ninian Apostle of the Picts brought up at Rome in the times of S. Silvester Pope, and Constantine the Great Emperor. Authorities was the first Apostle and Converter of that Nation, we must needs make him no less ancient, than I have before remembered him to have been, borne in Britain & brought up at Rome in the days of saint Sylvester Pope, and great Constantine Emperor. Which the time of his death by all accompts will also confirm, if we consider the long lives of our holy men, as saint Patrick, David, Kentigerne and others in those & near succeeding days, & this worthy man is remembered particularly in Histories to have lived until he was very old, ad senium usque, plenus dierum, aetate maturus; and yet some place Io. Bal. cent. 1. in Ninian. Pits. aetat. 5. in eodem. S. Alred. & Capgrau. in vit. eius. him for his death with S. Ambrose and others in this Age, others to have died in the year 422. and they which make his death latest, say it was in the year of Christ 431. or 432. which is fare from making him an extraordinary old man for those days from that time I suppose his birth to have been in. And by all reckonings in Historians, saint Palladius, and saint Patrick were sent hither from Rome in those years 431. 432. when the longest account setteth Hect. Both. l. 7. Anton. Fitzharbert. l. Ant. Rel. Cath. in Ang. pag. 17. Bal. cent. 1. in Nin. Pits. in eodem. down the death of saint Ninian. And yet no Historian writing of their coming hither, either maketh saint Ninian then living, or lately dead, which could not have been omitted in so singular and rare a man, as S. Ninian was, sent from the same place and authority of Rome, and preaching in the same Countries and parts, whether they came, and where they preached by Commission from the same Apostolic Roman See, if he had not been dead some time before; neither had their sending thither been so needful, as it is made in Histories, if his death had not been known at Rome before their coming & sending from thence, to perform the same Apostolic office and duty in the same Provinces, which and where saint Ninian in his life time so nobly and gloriously supplied and executed by the same Legatine Power and authority from Rome. 7. Therefore I must needs set down this renowned Britain, Apostle of the Picts and most of his holy labours, with the Conversion of that people to Christ to have been in this Age, and before the Empire of Maximus. And yet it appeareth S. Ninian preached also to his Country Britan's. by the old Writer of saint Ninian his life, that although he was principally sent by the Pope to be their Apostle, he preached unto others in Britain before he converted the Picts, for at his first coming, as I have insinuated from that Author before, S. Ninian was received hear, as a Prophet, sicut Prophetam eum habebant. Great concourse of people came unto him, great joy with all marvellous devotion, and praise of Christ every where, Magnus populorum fit concursus, ingens cunctis laetitia, mira devotio, laus quoque ubique resonat Christi: all of these are sufficient Arguments, that these first e●tertainers of S. Ninian hear, were our Christian Britan's, and not the Pagan Picts. Which is made more manifest by that, which immediately followeth: capit mox malè plantata enellere, male collecta dispergere, malè aedifica●a destruere. Purgatis ab omni errore fidelium mentibus, omnia quae fidelibus agenda verbo docuit, operibus & exemplo monstravit, & multis miraculis confirmavit: He began to p●ll up things ill planted, scatter things ill gathered, and destroy things ill builded, and purging the minds of the faithful from all error, whatsoever he taught by word the believers to do, he shown it in deeds and example, and confirmed it with many miracles. Where it is evident, that they were believing Christians, although by near cohabitation or converse with Pagans, defiled with some Heresies, or errors, to whom he thus first preached, and people different and distinguished from the unbelieving Picts, as they are expressly thus set down, and his preaching to these was afterward, as thus it is remembered diverse from the other in the same History, Interea Sanctus Ninianus Australes Pictos quibus adhuc error Gentilis inhaerens Idola venerari ac colere compellebat aggrediens Euangelij veritatem sequentibus signis praedicabat, caeci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, oppressi à daemonibus liberantur. Sicque fides suscipitur, error abdicatur, distructis templis Ecclesiae eriguntur, currunt ad salutis lavachrum divites & pauperes gratias Deo agunt in Insulis quae procul sunt habitantes. Ordinavit Presbyteros, Episcopos consecravit, & totam terram per certa● Parochias divisit: In the mean time S. Ninian going to the Picts, which yet were Pagans', and worshipped Idols preached the truth of the Gospel unto them with these signs following. The blind se●, the lame walk, lepers are clennsed, the dead are raised, and they which were oppressed with devils are delivered. And so the faith is received, error abandoned, Pagan temples are destroyed, Christian Churches erected. Ritch and poor are baptised, those that inhabited the Lands a fare off give thanks to God. He ordained Priests, consecrated Bishops, and divided the whole land by certain Parishes. 8. And having thus converted and confirmed this people unto, and in the faith of Christ, being the chiefest end of his Mission and coming hither, he returned to his Church, confirmatis in fide omnibus ad Ecclesiam suam est regressus. This house & Episcopal Church which he now returned unto, was the same which he had builded before of stone, called for the rareness of such building in Britain, that being the first, as our Histories say, & thereby named Candida Bed. Hist. lib. 3. cap. 4. Capgrau. in S. Niniano's. Guliel. Malmes. lib. 4. de gest. Pont. Angl. Casa, the White House or Church at a place called Witerne, between Scotland and England, as they are now termed, upon the Sea coast almost quite environed with the Sea, excepting the passage on the North side thereof, Candida Casa vocatur locus in extremis Angliae iuxta Scotiam finibus ubi beatus Confessor Nima requiescit, Natione Brito, qui primus ibidem Christi praedicationem Euangelizavit. Nomen loco ex opere inditum, quod Ecclesiam ibi ex lapide polito Brit●nibus miraculum fecerit. This Church saint Ninian dedicated to S. Martin of Tours, so soon as he understood he was dead, which was in the end of this, or beginning of the next Age, by all accounts, this Church being quite finished before that time, Quoniam iam Sanctum Martinum quem miro semper venerabatur affectu à terri● ad caelos migrasse didicerat, ipsam Ecclesiam in eius honore dedicavit. By the Scottish Histories thus related, Inter nostros Ninianus Episcopus sanctitate Hector. Both. Hist. l. 7. Bal. cent. 1. in Nin. Bernic. & miraculis clarissimus, ac Casae Candidae Pontificalis in Galdia Sedis primus Institutor, ubi & aedem condidit divo Martino suo Auunculo sacram. Where we see that saint Ninian was the first Founder of that Episcopal See, most renowned for sanctity and miracles, and dedicated his new Church unto the honour of saint Martin, his Uncle, as they writ. 9 There was also an ancient Church in the same place, dedicated to saint Ninian, of which, besides others, both old and late Writers, saint Alcuinus or Io. Pits. aetat. 5. in S. Nin. Gul. Malmes. l. 3. de gest. Pont. Angl. Alcuin. Epistol. ad fratres Candidae Casae. Albinus in an Epistle to the Religeous men inhabiting there; maketh this memory of the sanctity of that place, and worthiness of the miraculous man there buried, as William of Malmesbury citeth him, Scribit Alicuinus in Epistola ad Fratres eiusdem loci (Candidae Casae) dicens: deprecor vestrae pietatis unanimitatem, ut nostri nominis habeatis memoriam in Ecclesia sanctitissimi patris vestri Nimae Episcopi, qui multis claruit virtutibus, sicut mihi nuper delatum est per carmina metricae artis, quae nobis per fideles nostros discipulos Eboracensis Ecclesiae scholasticos, directa sunt, in quibus & facientis cognovi eruditionem, & facientis miracula sanctitatem. Where we have the most learned Author of this Land and his Age an ample witness of the learning, holiness, & miracles of this renowned Bishop, Apostle, and first Converter of the Picts, & by some of the Southern Scots also Io. Pits. supr. to Christ, Omnium primus Pictos & Australes Scotos ab Idolorum cultu, ad fidem Christi perduxit. 10. We find in this Age also many others, renowned men and Saints of this Manny Brothers and Sisters children of Prince Bragbam Saints in this time. Kingdom. Braghan styled King of Brecknock a Noble Britan who had 12. sons, and so many daughters, all of them holy Servants of Christ, and happy Saints, Rex Breghenocensium: Fuerunt Regi illi filij duodecim, & filiae totidem, omnes Deo placentes & vitae sanctae. Among these saint Canoch his eldest son and Manuscr. Ant. in vit. S. Keinae Virg. Capgrau. in eadem. Manuscript. & Gapgrau. supr. & in S. Cadoco. & in S. Gundleo. Heir forsaking his worldly honour, and glory, gave himself wholly to the contemplative and Religeous life and estate, therein long living, and dying a glorious Saint. His eldest daughter S. Gladus or Gladusa was married to King Gundleus also a Saint, and they were the happy Parents of that our Illustrious Eremite, Monk, Bishop, and Martyr saint Cadocus. The second daughter named Melari or Melaria was Mother to saint David our great and renowned Archbishop his Father. An other of the holy daughters was saint Keina who living a sacred virgin in a most strict and austeare course of life, was Miraculous at her birth, in her whole life, at and after her death. The rest of these holy children are not so well remembered in our Histories, but so in general, as I have related. King and Saint Gundleus husband of the eldest daughter and Father of saint Cadocus, leaving his Rule and dignity to his son saint Cadocus, S. Gundleus how holy & Religeous. who shortly after also resigned it, for the love of the heavenly Kingdom, builded a Church, and there lived in great austerity and penance all his life, many years: his food was bread of Barley the third part of Ashes, and water: his inward clothing, sackcloth, he having forsaken all, & so much as the State of such a King, never received any thing from others but lived by his labour, ever at midnight rissing; and diving himself in the cold water, Regale Palatium deseruit, & regno Cadoco filio suo commendato, ad monticulum sibi ab Angelo nuntiatum pervenit, & Ecclesiam construxit, & ibi in magna abstinentia & vitae sanctimonia vivere caepit: Vtebatur autem cilicio & pane hordeaceo & cinere in tertia parte admixto, aquamque potare consuevit, nocte vero media surgens in aquam frigidam se immersit, & nihil de alieno sumens, proprio labore vitam duxit. And thus M. S. Antiq. & Capgr. in S. Cadoco. Caradoc. in vit. S. Gildae Capgr. in eod. & S. Davide M. S. & Capgrau in S. Carautoco. persevered to his death, being very old in the next Age, where I shall speak more of him, and his holy son S. Cadocus, who in this Age also began to be famous. 11. So was S. Gildas Albanius both a renowned Preacher and Miraculous man in this time. S. Carautocus also Son and Heir to king Kederic, hearing that his Father being very old, intended to resign his Rule and government unto him, fled secretly a way in poor attire and embraced the Relig●ous life, and proved so excellent a man, even in this time, that he preached in Ireland 30. years before S. David was borne, whose birth was in this time. T●●ginta S. Gildas and S. Caratocus were now renowned. annis ante nativitatem sanct. David Episcopi in Hibernia co●uersari ●●pit. Multos populos in Hibernia ad fidem conuertit. And it seemeth by the old Writer of S. Cadoc his life, that he was even in this Age a renowned man, having besides S. Cadocus now renowned. his holy conversation and preaching in Britain, both in the part now named England, as that called Scotland 7. years. He went on Pilgrimage three times to Jerusalem, seven times to Rome, and once to the holy Relics of S. Andrew, newly brought hither in this Age by S. Regulus, as I shall set down So S. Goudwall an holy Bishop or Archbishop. hereafter, where he was admonished by an Angel to stay and preach 7. years. S. Gudwall also was renowned in this Age both in Britain and other place Gudwàlus Britamniae finibus ortus ex nobili prosapia, of Noble parentage, he was Manuscr. Ant. de vit. S. Gudwal. Capgrau. in eod. Sur. Tom. 3. Molan. add. ad Vsuard. Franc. Haraeus 6. jun. Auth. of Engl. Martyr. die 22. Febr. & 6. junij. brought up in learning, was consecrated Priest, and after Bishop, and by some an Archbishop in this Kingdom. And that he might more quietly give himself over to the contemplative life, placing a worthy Bishop and Successor in his Pastoral charge, and place, went into a Monastery within his Diocese, hard by the Sea, and there with an hunded and fourscore Monks lived a most holy and Miraculous life. He and his holy company in seven ships went over into Flamders, and preached there, where, by some, he died, and was first buried at Blandine near Gant; but Capgrave with the Antiquities which he followeth, affirmeth his body was buried hear in Britain, in an I'll called then Plecit, where it rested with great honour, until the Christian Britan's, banished out of their Country by persecuting Pagans, carried his holy Relics with them, and buried them in that Monastery of Blandine, Peractis annorum multorum curriculis ob infestationem Barbarorum & Paganorum gens Britannica magnâ ex parte hinc & inde dispersa relictis sedibus per orbem diffusa est. Hinc fratres assumpto corpore sancto mare transeuntes Franciam adeunt, & apud Clarum montem in Monasterio Blandinion locum perpetuae reliquiarum sanctarum quietis eligunt. It is agreed by all, that he died on the sixth day of june, sexto Idus junij. A Engl. Martyr 6. junij. late writer saith in one place, he finally reposed in our Lord, about the year of Christ, four hundred and three. Through forgetting himself, or, mistaken by his printer, in an other place he writeth, full of venerable old Age, in great sanctity and Febr. 22. holiness of life, he rested in our Lord, about the year of Christ, three hundred and forty, and was one of the first of our Island that preached the Christian faith in Flanders. But by all, this Age is the time of his holy life. 12. We find also in the authentical life of S. David used in his Ecclesiastical Breviar. Eccles. Sarisb. in Festo▪ S. Davidis lect. 6. Office in the British and English Church, that Elweus was Bishop of Menevia, after called S. David's, before S. David was borne, and had the honour to baptise that renowned man, when he was new borne and for his performing Elueus Bishop of Menevia in this Age. that holy office, a most clear Well never appearing before sprang up to baptise him in, ad ipsius baptizandi ministerium fons limpidissimae aquae emanavit, qui nunquam antea visus fuit. And this Bishop at that time was newly returned out of Ireland, cum baptizaretur ab Elweo Menevensi Episcopo redeunte de Hibernia. And so had gone thither as it seemeth about some Episcopal business belonging Men●uia probably an Episcopal See before S. David's time. unto his charge and office there. Which approved testimony sufficiently proveth unto us, that Menevia was an Episcopal See long before S. David his settling the archiepiscopal See there. And if this Bishop S. Elweus had then charge in Ireland, that it was even then the See Episcopal, the Archbishop some time resident there, some time at Caerlegion. I shall speak more of more both of this, & our other archiepiscopal Sees, of other Bishops hereafter. And hear now also may I probably place S. Liephard a British Bishop, S. Liephard a Bishop of Britain a Martyr in this Age. Saint, and Martyr, glorious even in foreign Countries. For it is read of him, that being borne hear in Britain, and consecrated Bishop in our Primative Church, and going on Pilgrimage to Rome, in his return from thence in the Territory of Cambray in Hennalt, at a place called Huncourt, four miles from the named City, was put to death by Pagan thiefs; and his Feast is celebrated in the Church of Cambray on the fourth day of February. That he was a Molan. addit. ad usuardum. Index SS. Belgij. Hereb. in fastis SS. Engl. Martyrolog. 4. Febr. Bishop in our Primative Church of Britain, and put to death by Pagans in that Province, where Pagans will not easily be found in later times, will give some warrant to place him in this Age. THE XXVI. CHAPTER. OF THE HONOURABLE TRANSLATION OF the Relics of S. Andrew Apostle from Achaia to Britain by S. Regulus. The great reverence both Princes and others hear gave unto them, and such, and professed in other matters the Religion, which catholics now do. 1. AS this our Britain was made happy in the time of the Apostles, with the presence, and preaching of the chief Apostles S. Peter and S. Paul: So now in this Age and time, so long after their deaths, and the rest of those chosen disciples of Christ, to teach us that they which be happily deceesed out of this mortal, and entered into the heavenly life, and triumphant Church, may and do by many means help, assist, and comfort his militant Servants, and Soldiers in this world, it pleased his divine Majesty, Miraculously, as our Antiquaries and Arguments undeniable prove unto us, to honour this Nation and great Island with Epiphan. Haeres. 51. the sacred Relics of that glorious Martyr and Apostle S. Andrew, by natural birth elder brother to S. Peter. 2. And to testify how great a jewel they and such are, he caused them to be transported so fare and long a space and distance, as between the place of Euseb. l. 4. vitae Constant. Socr. l. 1. cap. vlt. Hier. de Script. Eccles. in Luc. adverse. Vigil. in Chron. Chrysost. Or. quod Christus sit Deus. Veremun. Hect. Both. Scot Hist. l. 6. holin. Hist. of Scotl. in Fethelmacus. his Martyrdom in Achaia, to the remote parts of this Kingdom, and in this order. Constantine the great Emperor founding at Constantinople the Church of the 12. Apostles with their Images, and memories, and his own place of burial between them, as Eusebius, Socrates, S. Hierome and others are worthy witnesses, and providing to translate many of their holy Relics thither, hoping thereby to procure great profit to his soul, quamplurimum utilitatis illorum memoriam animae suae conciliaturam existimans. Neque vo●a eius expectationemque fefellit Deus: Among others employed in this Religious work S. Regulus an holy Abbot, and Father of many virtuous Monks at Patras in Achaia, where S. Andrew was Martyred, multorum verae pietati addictorum in Patris civitate Pater atque Praeceptor, and his sacred Relics kept with great reverence, who watching and praying at S. Andrew's Shrine th●re, being the chiefest man, which by the Edict of the Emperor were sent to worship those Relic Relics of Saints reverenced. of the Apostle, which the Emperor himself marvelously reverenced, ex ill●● praecip●us, qui Imperatoris Edicto, diui Andreae Apostoli Reliqu●●s venerationi●●●● said quos ipse mira d●cebatur pietate assisterent, fuerant destinati, was admonished from heaven, to take part of those holy Reliks', a bone of the arm, three fingers, and three Toes of that Apostle, & bring them decently into the Island of Albion, in the remote part of the world, that the people there devotely reverencing saint Andrew, might by the goodness of God by his jetercession obtain both earthly and heavenly blessings, Cum sacras ad Scriniolum ageret vigilias superne monitus est, ut accepto sacrati brachij oss●, tribus digitis, totidemque alterius pedis articulis, ac in vasculum decenter repositis, Albionem Insulam in extremo orbis recessu sitam peteret: futurum enim ut illie aliquando, populus pia veneratione, in diwm Andream ductus, Dei benevolentiâ & terrena & caelestia, eius suffragio assequeretur charismata. 3. By which direction S. Regulus taking the holy Reliks' with diverse other very holy men for his Associates, took this long journey in hand, and after many dangers landed with these holy Relics, and his companions in that part of this Island now called S. Andrew's, from that time of his holy Reliks' taking that name of honour, than a poor Village in Pictland, now in the division of Scotland. The fame hereof being spreed through the Country of the Picts, very many resorted to visit and reverence these holy Reliks', & from all places thereabouts, borough gifts to offer to the holy Apostle, Confluxerunt illuc undique donaria Christi Apostolo offerentes. Among these was Heirgustus' King of the Picts, whom S. Regulus and his Religious company entertained with a joyful manner of Procession, in Hymns and Canticles. The King Prostrating himself upon the ground kissed the sacred Reliks', with great reverence, and after Mass, whereof the King was most observant, ended, he gave his own Palace to S. Andrew, S. Regulus, and the Priests, to serve God Sacrifice of Mass, with vestments and ornaments belonging to Priests at Mass. there. And he builded an other Church not fare off dedicated to S. Andrew the Apostle. Which he did endow with most ample gifts, as Chalices, Lavatories, and other vessels of gold, and silver with very costely Priestly, and Church Ornaments to continue for ever, belonging to the holy Sacrifice, ornavit & id templum Donarijs amplissimis, pateris, cyphis, calicibus, peluibus, laxacris ex argento auroque, ac alia praetiosa supellectili in sacrorum usum quaesita sacerdotibus ad divina perpetuo exequenda ibidem costitutis. This example of King Heirgustus was long time followed by the Kings of the Picts, so long as they continued there, and by the Kings of the Scots after possessing those parts, honouring S. Andrew for the Patron of their Country, Heirgusti exemplum longa Regum series primo, Pictorum deinde Scotorum, qui deletis Pictis ea loca tenuerunt religiose est insecuta, Diwm Andream pro numine habentes tutelari. Which the Protestant Historians themselves, both Scots and others, do freely and plainly confess, as being a certain and undeniable true History, agreeing both in Both. l. 6. fol. 109. holinsh. Hist. of Scotl. supr. the time, place, and other circumstances of the miraculous sending and transporting these holy Reliks' into this kingdom in the place remembered, from Patras in Achaia about the year of Christ 369. and the great devotion, & reverence, wherewith they were received and preserved hear. 4. The first Religious men which were placed in this new Monastery with Culdeyes the old Monks hear, most holymen. S. Regulus and his company, were those which the Scots and Picts for their singular piety and Religion honoured with the Title Culdeis, Sacerdotes Deicultores vulgo appellati, Priests commonly called Worshippers of God, these were first placed in it, Fuere in eo à primae●a eius conditione primum Sacerdotes Dei cultores vulgo appellati. These Culdeiss were Britan's of those parts, where the Romans ruled, and the Persecution of Dioclesian extended itself and raged, which fled to the Scots not so subject to the Romans, for secure in that raging time, and many of them after the Persecution ended, continued there still preaching unto the Scots, many of these converted, joining with them in that holy Religious life, and remained there to many generations in great honour and Sanctity reverenced both of Kings & Subjects, as all Antiquaries even Protestants thus confess in the Reign of King Finchormach, or Finchomarke a little before this time, and diverse hundreds of years after, Scoti liberati Georg. Buchan. Rer. Scoticar. l. 4 in Reg. 35. Finchomarcho. Holinsh. Histor. of Scotl. in Fincomarke. curis externis, nihil prius habuerunt, quam ut religionem Christianam promoverent, occasione illinc orta, quòd multi ex Brittonibus Christianis, saevitiam Diocletiani timentes, ad eos confugerant: è quibus complures, doctrina & vitae integritate clari in Scotia substiterunt, vitamque solitariam tanta sanctitatis opinione apud omnes vixerunt, ut vita functorum cella in templa commutarentur, ex eoque consuetudo mansit apud Posteros, ut prisci Scoti templa cellas vocent. Hoc genus Monachorum Culdeos appellabant: Mansitque nomen & institutum, donec Monachorum genus recentius eos expulit. By which testimony of Antiquaries even Protestants, it is both proved, that our ancient learned and Religious Britan's, as S. Ninian and his Associates, and our British holy Priests, and Culdies were principal instruments in converting, as well the Scottish, as Pictish Nations to the faith of Christ, and that the Pope of Rome which directed S. Ninian Religion then hear, the same with that of the present Roman Church. hither, he, and the Picts whom he converted, our British Priests and Culdeiss, and the Scots receiving instruction in Religion from them, and the Church of Greece with whose Monks all these joined, were Professors of one and the same Catholic faith in the Sacrifice of Mass, and Ceremonials thereof, prayer and invocation to Saints in heaven, their protection towards men on earth, worshipping their Reliks', Pilgrimages to holy Places, Religious Monastical life, and such others before expressed by them. From these Monks and Culdeiss the Bishops of those parts were chosen until Pope Celestine sent Both. l. 7. f. 133. S. Palladius hither, Antea ex Monachis & Culdeis Pontifices assumerentur. And they preached and taught the Law of Christ throughout all the l. 6. f. 102. Scots Countries, Christi Seruatoris doctrinam per omnes Scotor●m Regiones concionando multis pijsque sudoribus seminantes. 5. And although this History of S. Regulus in coming so long a journey with those sacred Reliks', and the great reverence the Northern parts of this Kingdom than gave unto them, may seem strange to men not well affected to such holy duties, and ignorant in the devotion and Religion of these times: yet they may learn this was not singular to the Grecians, Picts, and Scots, but to all other Christian Nations, especially the Britan's, not to seek further than belongeth to their History. For as S. Regulus brought those holy Reliks' Pilgrimages to holy Reliks' of Saints. out of Greece, so our Britan's in these times went into Syria, as fare as Antioch on Pilgrimage to S. Simeon Stellita to worship sacred things there, & took it for a great happiness & blessing to bring from thence any little piece Nicen. Concil. 2. Theod. Hist. Sanctorum Patrum in S. Simeone. Euagr. Hist. Eccl. l. 1▪ c. 13. of a Thong cut from his leather Coat, and in Rome itself they thought it to be a great protection, to have but a little Image of him to stand at the entries of their houses, as both the second Nicen Council, and Theodoret are ample witnesses, Non solum confluebant qui nostram habitant Regionem, sed & Ismaelitae & Persae & Armenij qui sunt eis subiecti, & Iberos & Homeritae, & qui illis sunt interiores. Venerunt autem multi quoque qui habitant extrema Occidentis, Hispani inquam, & Britanni, & Galli, qui quod est intermedium occupant. De Italia enim superuacaneum est dicere. Aiunt enim Romae, quae est longè maxima, eum fuisse adeo omnium sermone celebratum, ut in officinarum omnibus vestibulis & Porticibus ei paruas posuerint Imagines, hinc sibi praesidium & tutelam parantes. Cum ergo venirent innumerabiles, conabantur omnes contrectare, & ex pelliceis illis vestibus aliquam percipere benedictionem. Where we see yet the Religion & devotion not of Manuscr. Antiq. & Capgr. in Vit. S. Cadoci Episcopi & Martyris. a few, but many Britan's then, multi Britanni to go so fare on Pilgrimage to holy parsons, places and Reliks': among those, our glorious, Monk, Abbot, Bishop and Martyr S. Cadocus went thrice on Pilgrimage to Jerusalem, seven times to Rome, and to these Reliks' of S. Andrew in Scotland, staying preaching there seven years, as is also before remembered. THE XXVII. CHAPTER. OF MANY RENOWNED ARCHBISHOPS OF all our archiepiscopal Sees hear, many other learned and holy Bishops and Apostolic men hear in this time: and their Religion, the Catholic Religion. 1. WE read in this time there was a learned Bishop, or as Trithemius styleth him, Archbishop of the Scots, called Hildebertus, Tutor, and Instructor of that renowned learned Father of this Nation Caelius Sedulius, Sedulius Hildeberti Scotorum Archiepiscopi ab ineunte aetate Discipulus. Io. Trithem. l. de Script. Eccl. in Sedulio. joa. Bal. lib. de Scrit. Britan. in Caelio Sedulio. Others give him only the Title, a very learned Bishop of the Scots, Hildebertus eruditus Scotorum Praesul. But if we understand this in that common sense, and meaning as Bishops and Archbishops of places are taken, and understood, that Hildebertus should be Archbishop of any See or City among the Scots, saint Palladius being by all Antiquities set down to be their first Archbishop, excepting the Archbishops Hildebertus' the learned Tutor of Caelius Sedulus probably Archbishop of York. of York, and he sent by Papal and extraordinary Authority, as Apostle to that Nation, I dare not join with them further in opinion herein, then say he was in this Age one of our Archbishops of York, and by that right & Title Archbishop of all, Scots, or whatsoever Christian people in the North parts, and Lands of this kingdom Britain under that archiepiscopal jurisdiction, by Pope Eleutherius first order and Institution. 2. Which I may further confirm by the authority of all them which call him Archbishop of the Scots, they also teaching that he was Instructor of Author. apud Bellarm. lib. de Script. in Sedul. Io. Trithem. in Caelio Sedul. Bal. in eod. cent. 1. jodoc. Cocc. in Catal. Scriptor. Sedulius in his younger years, à tenera aetate, and those that writ of Sedulius the time wherein he flourished and died; some place his death under Constantius son to Constantin the Great, some in the 430. year of Christ, others in the year 460. by none of these Accounts could Hildebertus be otherwise called Archbishop of the Scots, then in that meaning I have delivered. At the time of the first account, the Scots were not in this kingdom, as I have made manifest before, and before Hildebertus could be Tutor to Sedulius by either of the later reckonings, the Scots were probably driven out of Britain by Maximus, about the year 379. when Sedulius being long time Scholar to this Bishop, must needs be old in the 430. of Christ and much older, near an hundred years old, if he lived unto the year 460. yet he is not by any Writer noted for an old man. We cannot say, that this Hildebertus was Archbishop of the Scots in Ireland; for although diverse hold, that diverse of the Scotish Irish had received the faith of Christ before saint Palladius, or S. Patrick were sent unto that Nation by Pope Celestine, yet it is made plain by the old Writer of the life of saint Modwenna and others, that at the coming of saint Patrick thither, the Irish people there were either Pagans for the most part, or not well instructed in Christian Religion: gentes illae partim Paganicis erroribus M. S. Antiq. de vit. S. Modeven. Virg. Capgrau. Catal. in eadem. involutae, partim fidem nondum plenè intelligebant. Which could not be probably truly said of any Nation having so learned an Archbishop, as Hildebertus is proved to have been, with other Bishops, Priests, and Clergy men as that great dignity inferreth, and bringeth with it. And the Antiquaries not only of this, but other Nations agree, that saint Palladius was the first Archbishop, or rather Bishop that was ever sent into Ireland in the time of Pope Io. Trithem. l. de Script. Eccl. fol. 26. in Pallado. Celestine, and by him long after this Age, Palladius Britannorum seu Scotorum Insulae Hiberniensis à Caelestino Papa primus ordinatus Episcopus. Where Trithemius calleth him the first Bishop, no Archbishop of that people, yet he confesseth that saint Patrick was immediately after, & by the same Pope made Archbishop there, Post quem sanctus Patricius genere Brittus à sancto Caelestino Papa consecratus in Archiepiscopum Hiberniensem. 3. I do not find the names of any others, either certainly, or probably remembered in Histories to have been Archbishops of York in this Age, except Archbishops of London in this time. Taurinus spoken of before, did in the beginning thereof supply that place of dignity there. The names of the Archbishops of London have been better preserved, among which in this Centenary of years we find first S. Stephen, commonly Will Harrison. descript. of Engl. Stowe Hist. in Lucius. Godwin. Catal. of Bishop London. Harris Hist. Manuscr. l. 4. cap. 7. by our Protestant Antiquaries accounpted the seventh Archbishop there, to which some Catholic Historians, as M. Harris in his Manuscript History seemeth to agree: But seeing I have proved S. Augulus our holy Archbishop, & Martyr, whom they pass over to have been Archbishop there, joining with Theanus, Eluanus, Cadar, Obinus, Conan, & Palladius, all which they place & reckon before Stephen, there be found seven Archbishops there before him, and he cannot be the seventh, but the eight in that See. Next to Stephen they account in this Age, Iltut or Iltuta, after him Restitutus, which was at the Council of Arles spoken of before, then Dedwyn, Theodwyn, Tadwyne Tatwyne or Tacwyne, then Thedred Tidred or Theodred. An old Manuscr. Hist. Gallic. an. 427. Gennad. in Catal. honour. ib. Philip. Berg. Hist. Io. Trith. l. de Script. Eccl. in Fastidio. French Manuscript History testifieth, that one named Gouncelyn was Archbishop of London about this time. And whereas both Gennadius, Honorius, Philippus Bergomensis, Trithemius and other strangers tell us, that Fastidius about this time was a British Bishop very learned, a devout and worthy both Preacher and Writer, and therefore by them registered among the holy Writers of his time: Fastidius Episcopus Britannorum in Scriptures sacris eruditus, & verbi Dei Praedicator egregius, vita quoque & conversatione illustris, sermone Fastidius not improbably Archbishop of London. & ingenio clarus, scripsit nonnulla devota opuscula: some of our own Writers say, he was Archbishop of London, which the recited Authors rather approve, then impugn, when they style him Bishop of the Britan's, meaning Io. Bal. l. de Script. Brit. cent. 1. in Fastid. Prisc. Io. Pits. aetat. 5. in eod. by that phrase properly spoken, that he was chief or Archbishop of them, Fastidius Episcopus Londinensis Metropolis, &, ad Archiepiscopatum Londonensem evectus. Alweus spoken of before, that baptised S. David, Tremaunus urbis Legionum Archiepiscopus, and Amaloers, are thought to be Archbishops Galfr. Mon. Hist. Brit. l. 8. c. 10. of Caerlegion. Very little memory besides their names of those of London is left except those I have spoken of before. Yet by good Arguments though Archbishops of Caerlegion in this time. more general, both from ancient foreign, and domestical Writers, we are assured they were learned and holy Catholic Archbishops, governing the people under them in virtue, and true belief. This is confessed by Protestant Antiquaries before, making the Britan's both Clergy and others orthodox, true believers, and good people long after this Age, by our British Histories in the greatest sway of liberty, and wickedness hear by the Saxons entry, the Archbishop's Bishops and others of the Clergy. Hear were holy and truly Religious, and so continued so long as their temporal government continued, in so much that when saint Augustin came hither The Bishops of Britain now learned, truly Catholic, and holy men. and there was then but one bishopric, and seven Bishoprics left by the Pagan Saxons, they were all furnished with most Religious Prelates, In parte Britonum vigebat Christianitas, quae à tempore Eleutherij Papae habita, nunquam inter eos defecerat. Augustinus invenit in eorum Provincia septem Episcopatus & Archiepiscopatum religiosissimis Pr●sulibus muni●os, & Abbatias complures Galfrid. Mon. Hist. Brit. l. 11. cap. 12. Bed. Hist. l. 2. cap. 2. Io. Goscelin. Hist. Eccl. Parker l. antiq. Brit. p. 8. in quibus Grex Domini rectum ordinem tenebat. And S. Bede also testifieth, these Bishops and others of the British Clergy were most learned men, Septem Britonum Episcopi & plures viri doctissimi. And other our Historians even Protestants do prove, that not only in that Age, and this we have now in hand, but in every other, in quovis saculo, Britain had such learned Prelates. And for foreign Writers, even those which were most renowned in the world in their days even in this very time, they witness as much of our British Bishops. I Britain now an holy and Religious kingdom. have cited S. Hilary for the Latin, and S. Athanasius for the Greek Church before, to such proof and purpose. S. chrysostom often speaketh of the Chrysost. Tom. 4. Hom. 28. comm. in c. 18. Epist. 2. ad Corinth. apud Speed Theat. of Brit. l. 6. Serm. de Pentec. Tom. 3. great devotion and Religion of our Britan's, how firm they were in the true faith of Christ, builded Churches, and Altars, & offered the holy Sacrifice on them, and not only our Prelates and Priests were thus Religious, but our Kings themselves did lay down their Crowns at the Church door, and made the sign of the Cross on their forehoods, Reges ingredientes Limen Ecclesiae deponunt coronam, & Crucem Christi depingunt in suis frontibus. And name our two Kings and Emperors Theodosius the Father, and son, for Patterns of Basilius' Epist. ad Occidentales Episcopos. in fine Tom. 3. edit. Basil. 1565. such Religion, Theodosius pater, filius Theodosij, religione ac pietate insignes. The Epistle of S. Basile to the Western Bishops, Occidentalibus, translated by Wolefangus Masculus the Protestant, in which our British Bishops were comprehended, proveth that our Bishops then were known unto all the world, to be men instructed and endued with the grace of God, unspotted in matters of faith, and keeping the Apostles Tradition, Vos cunctis mortalibus praedicamini viri gratia Dei instructi, quòd in fide illibati permaneatis, & Apostolorum depositum Our British Bishops not only renowned hear and in these Western Nations, but in the Eastern also, there teaching true Religion, and condemneth Her●si●. illaesum seruetis. And therefore most earnestly entreateth them, as he did in other Epistles, to come into the East Countries afflicted with Heresy to confound the Heretics, and comfort others, Obsecramus ut nunc tandem manum Orientalibus porrigatis Ecclesijs, quae iam velut in genua depressae inclinant: ac viros aliquos mittatis, qui illas de praemijs admoneant, quae patientiae, ac passionibus pro Christo toleratis reseruantur. Vos ò dilecti, ac desiderati fratres, sitis vulneratorum medici, & eorum qui adhuc sani existant Praedotribae, quod morbidum est curantes, & quod sanum ad pietatem instruentes. Therefore having proved by most worthy witnesses before, that not only among the Western Nations, but all others in the than Christian world, this Kingdom of Britain was most free from Heresy, and by S. Basils' judgement aswell in that respect, as that our Bishops were learned, and travailed into remote Countries, even to Counsels, and as Theodoret hath testified, multi Britanni, many holy and learned Britan's went in that time to the Eastern Countries, whether S. Basile so exhorted them to come, and where so great necessity was then of their help, and assistance in so great and important affairs, we may not do that wrong to our Noble Nation, but acknowledge that diverse of our learned Britan's took in hand and performed those worthy offices, as S. Basil so urgently desired. And among these we may boldly name and place Coelus Sedulius, a very Sigebert. & Bostius apud Bal. cent. 1. in Coelo Sedul. Io. Trith. l. de Scrip. Eccles. in eod. Conr. Gesner. Bibliot. in Caelio Sedul. Magdeb. cent. 5. c. 10. Henric. de Erford. hist. Sedul. in Princ. lib. Epistol. learned man, and by Sigebert, Bostius, Trithemius, and others, a Bishop for one. He being brought up under our Archbishop Hildebertus hear in our Britain though he himself, as he and others writ, Scotigena, come of the Scottish Nation, proved a man of great, and extraordinary knowledge, in all kind of learning, especially divine, and travailed into those Eastern Countries, Italiam perlustravit & Asiam, postremo Achaiae finibus excedens, in urbe Roma mirabili doctrina clarus effulsit. And did not only by his words and preaching confirm the Catholics confounding Heretics, but by his many learned Writings refuted all Heresies of those times, and places, as is plainly extant in them, leaving unto Posterity an undeniable testimony, in his own Parson of his labours and written Books, that all Countries then where he These our Bishops of Britain agreeing with all Catholic Churches, professed the same faith with the Church of Rome now. lived, Britain, France, venit in Franciam, Italy, Rome where he was so famous, and the Eastern Churches agreed in such holy doctrine as he preached, and committed to writing, being the very same as Protestants themselves confess, which the Church of Rome now professeth, condemning the opinions of Protestants, as he had any cause to speak of such points, beginning with the first and chief Article of their Religion justification, by faith, as they confess, solam fidem ad salutem sufficere negat. So of others. And yet they say he had most diligently read, and agreed with the Fathers of this Age, the most learned, Patres diligentissimè legit Originem, Augustinum, Hieronymum, Ambrosium, Eusebium, & Gennadium. Nam ex horum interpretationibus, suarum ipse in Paulum explicationum collectanea congessit, & ex alijs proculdubio, And agreed with them in matters of Religion. 4. Therefore this our renowned Doctor agreeing in all this with the best learned Magdebur. cent. 5. cap. 10. col. 1284. Sedul. in cap. 5. ad Ephes. 5. ad Phil. 3. & 4. ad Rom. Magdebur. cent. 5. c. 4. col. 505. in that Age, both of the Latin and Greek Church, with the Pope and Church of Rome where he was of so great fame, mirabili doctrina clarus, as also in the other both Eastern, and Western Christians, where he had travailed and preached, and so glorious. that the Protestants themselves acknowledge, he was most rare for gifts of learning, his works approved by Pope Gelasius, some of them received & still used in the public Church service and he styled by that learned Pope, as S. Bede after was for the like worthiness, venerabilis, venerable. Vir erat faeli●i ingenio praeditus, acri iudicio, & facundia indicibili. Breviar. Roman. Hym. ad Laud. in Nativitate Domini, & Epiph. & ad Vesper. Epiphan. Sedul. Hymn. de Christ. l. 1. cap. peperisse Christum. Neque minus ei cognita extitere divina quam humana. Adeo ut in Decretis, Distinct. 15. Gelasius Pontifex, venerabilem Sedulium eum vocaverit, eiusque non mediocri laude commendauerit scripta. The Hymns which the Catholic Church still useth in the public Service thereof at the Laudes in the great Festivitie of Christ's birth, and vigil of the Epiphany, beginning, A solis ortus cardine, ad usque terrae limitem Christum canamus principem, natum Maria virgine, and that of both the Euensongs of the Epiphany which beginneth, hosts Herodes impie, Christum venire quid times, non eripit mortalia, qui regna dat caelestia, were composed by him, part of his works, and from him thus generally honoured in the Church of Christ, as that in honour of the blessed Virgin, Salue sancta parens enixa puerpera Regem, Qui caelum terramque tenet per saecula. cum virginitatis honore, nec primam similem visa es, nec habere sequentem sola sine exemplo placuisti femina Christo. Besides his great travails, and pains in preaching, he wrote much. Our Protestant Historians and others asscribe above 40. books to him. Aldus Manutius who published diverse of his works above 100 year's since in the year of Christ 1501. or 1502. giveth many reasons, that he lived above 1100. years before that time, Sedulium ab hinc mille & centum annos, ac plus eo fuisse colligimus; Ald. Manut. Epist. ante opera Iuuenci Sedulij. etc. Sedul. Epist. ad Macedonium Presbyterum. and to have lived in the same time with S. Hierome, puto Hieronimum & Sed●lium eisdem fuisse temporibus. Which Sedulius himself in his Epistle to Macedonius seemeth sufficiently to prove, speaking therein of S. Hierome, as then living, and writing, as also of some holy parsons then in life to whom he wrote. Therefore I place him in this Age, yet not denying but he might live to the beginning of that which followeth. This our Sedulius much esteemeth in that Epistle Vrsinus a Bishop, Vrsicinus, Laurentius & Gallicanus Priests, and Faelix whom according to his name, he nameth a truly happy man, vere Faelicem, for his contempt of this world, cui mundus crucifixus est. And others do say, they were his familiar friends, and worthy men, as he and they likewise do Magdeburgen. centur. 1. of this Macedonius to whom he wrote. Therefore not finding any Historian claiming these or any of them for any other Nation, and having heard before, that many Britan's then went into those parts, that they were entreated thereto, and besides our own, foreign Antiquaries writ that in those days our Arnold. Merm. Theatr. convers. gent. Britan's did often go on Pilgrimage to the holy Land and Rome, and preach every where as they went, Britanni olim dum terram sanctam, aut Apostolorum Limina visitarunt, passim Euangelio praedicando seruiebant, we may & not unprobably presume, that these, or some of them were also of this Kingdom. And some writ that saint Fridolin a Prince's son of this Country, some say a Scot, S. Patrick very renowned in this Age. did in this Age, when saint Hilary was Bishop of Poicters, apud Pictavos Hilario Episcopo, preach in Belgia, Argentine, Chur, Rhetia, Burgundy, Basile, Sigebert. Chron. an. 394. Fascicul. tempor. ad An. 384. Nen. Hist. M. S. Floren. Wigorn. an. 490. Probus in vit. S. Patricij. Capgrau. in eod. Genebr. Chron. Sigebert. Chron. an 491. Fascicul. tempor. an. 423. Marian. Scot aetat. 6. an. 491. Sur. & Lippol. 17. Mart. Baron. not. Mart. eod. die. Io. Bal. cent. 1. in Patric. Io. Pits. in eodem. Matth. Westm. an. 491. Floremc. Wigorn. Chronic. an. 372. and other places, and founded many Monasteries by the Ryver Rhine. I may also join saint Patrick borne in Britain hear in this Century, wherein he was not only borne, but lived in most holy conversation many years, both in this his native Country, & Ireland, whether he was by Pagan Scottish Irish Pirates, with his Christian Sisters and others violently carried hence, & there sold to serve. Sigebert saith, this was in the year of Christ 394, Sanctus Patricius in Hibernia cum suis sororibus venditur, ubi cum esset Regis Porcarius, Angeli saepe alloquio fruitur. The Author of Fasciculus Temporum saith, he was sold thither with his Sisters ten years sooner, and they were reverenced there, An. 384. Patricius magnus pater Hibernorum Apostolus circa haec tempora in Hibernia veneratur, cum suis sororibus, Angeli saepe colloquio fruitur. 5. But if we calculate, and compare the years of his life and death, we shall certainly find, that he was sold into jereland from hence, long before either of these times, and was above 30. years old in this Age. All Historians agree, that as he lived 122. years, so he died in the year 491. by which account he must needs be borne in the year of Christ 368. or 369. and be above 30. years old in this Age. Marianus Scotus, Probus, Capgrave, and others writ, he was 16. years old, when he was carried into Ireland, and was kept there in servitude 6. years, Cum esset annorum 16. venditus est: sex annis vixit in seruitute. So he returned into Britain being 22. years old, about the year of Christ 390. Florentius Wigorniensis agreeth in the years of his Age 122. that he died in the year 491. and was borne in the year 372. and that he was carried Prisoner into Ireland in the 16. year of his Age, as others do, & saith, An. 410. that his two Sisters stolen away with him, were named the one Lupuit, and the other Tigris. He was sold to Miluc called a King in the North of Ireland, & his Sisters into an other part; but he placing his death in the 491. year, & sayin An. 491. the was then complete 122. years old, Anno 491. Sanctus Patricius Hiberniae Archiepiscopus annorum 122. beatissimo fine obijt, doth miss his calculation, and must say as I have written before, that he was borne in the 369. or 368. year of Christ. 6. There where diverse other Christian Prisoners carried hence at that time with him into Ireland by those Pagan Pirates, Cum esset annorum sexdecim cum caeteris in captivitate ducitur. Whose virtuous behaviour there made such way and disposition to that wild Pagan Nation, that their Conversion after by saint Patrick was made more easy. For to speak chiefly of this holy Young man, although he was borne of a Noble Lineage, Caphurnius vir & morum honestate conspicuus, & divitijs ac honoribus inclitus, being his Father, & his Mother Sister to the renowned saint Martin Bishop, yet now sold among Pagans and put Probus in S. Patric. M. S. in vit: eius. Capgrau. in eod. Surius. & Lippom. die 17. Martij. to the servile office of keeping Swine, though he began thereby to forget his Noble carnal birth, yet of his spiritual Nativity in Christ he was so mindful, that every day and night he prayed an hundred times, Centies in Die & centies in nocte Deum exorabat. By which great and extraordinary devotion we may gather, though not otherwise expressly remembered in what piety, and Religeous conversation he had been brought up hear by his holy Parents, Nennius Histor. Briton. in S. Patricio. Matth. Westm. an. 491. & he exercised in Britain before he was carried Prisoner hence. Nennius' our old British Writer, Matthew of Westminster, and diverse others compare him unto Moses, especially in four respects: first, for the Angel appearing unto Moses: secondly, for his fasting 40. days and 40. nights: Thirdly, for the years of his Age 120: fourthly, for his grave and sepulchre unknown. The first of these of the holy Angel often times appearing unto, and comforting saint Patrick keeping his cat-tail, as unto Moses, was perfectly and in an excellent manner performed, not once or seldom but often times declaring his name, Victor, Conqueror conversing with him: victor Angelus saepe loquebatur cum eo. And Florent. Wigorn. Chronic. supr. Manuscr. Antiq. & Capgrau. in S. Patricio. testifying unto him how acceptable his prayers and fastings were in heaven, and he should shortly be delivered from his Captivity, Apparuit ei Angelus Domini Victor nomine qui frequenter eum Visitans dixit, bene ieiunas, cito exiturus ad patriam tuam. And brought him money for his Ransom. The Writer of S. Patrick's life testifing that in his time the prints on the earth where the Angel stood, were still continuing, Stetit Angelus super terram, & usque hodie manent vestigia eius. And although I dare not set down his fast of 40. days and 40. nights which Nennius relateth to have been on the top of the hill Eile, Quadraginta diebus totidemque noctibus in cacumine montis Eile ieiunavit, Wherein he secondly compareth him to Moses, to have been at this time; yet we have heard his fasting now was such, that the Angel commended it, bene ieiunas. Yet the old M. S. Antiq. de vit. S. Patricij. Io. Capgrau. in eod. Writer of his History, Capgrave and others are witnesses that he fasted together in this time 30. days, neither eating nor drinking, and yet was well and merry, Mansit Patricius diebus triginta non manducans, neque bibens, hilaris tamen perseverabat. The other two things wherein they compare him to Moses for his Age of 120. years, and his place of buirall unknown must be reserved to their time at, and after his death, when they chanced Only this hear I add, that whereas Nennius giveth unto him only with Moses 120. years, others 122. or 123. the old Manuscript of his life, Probus with others say, he lived 130. or 132. years, completis à Natavitate sua annis centum triginta migravit ad Dominum. Which giveth me more warrant to place a great part of his life in this Age. M. S. & Capgr. supr. Probus in vit. S. Patricij Baron. & Spond. an. 491. For these Authors are so fare from making his Nativity later than I have done, that they say in the year of Christ 425. he was. 64. years old, Anno Domini quadringentesimo vicesimo quinto hic erat annus aetatis suae sexagesimus quartus. and so 39 years old in the end of this Age. Neither did S. Patrick in those his often and continual prayers, day and night, centies in Die & centies in nocte, Prayer to Angels and Saints, and their protection of livers one earth. die nocteque precibus intentus, pray only to God, omitting his Angels and Saints, but unto these also, to his Angels by their often visiting and assisting, and to his Saints, as namely to Elias, to help and deliver him, against the devil tempting and afflicting him, who heard his prayers, and so freed him that the devil confessed he should never have any power over him, Patricius vocavit Heliam bina voce in adiutorium: venitque Helias & liberavit eum, & ait ad eum, diabolus, ab hac die non habeo Potestatem in te, usque ad diem mortis tuae. 7. The old Irish Writer of saint Patrick his life called Probus, whomesome Probus in vita S. Patricij Tom. 3. oper. Venerab. Bedae. do untruely take to be saint Bede, the Book being placed among his Works, the Author disclosing therein both his name Probus, and Country Ireland, affirmeth, that saint Patrick was three times taken Prisoner, and led Captive, and the second time also Miraculously delivered, and restored to his Country Britain. Where he was diligently instructed in learning, by the best Professors thereof, optimus usus praeceptoribus, among whom saint Martin his Uncle Probus supr. Sur. & Lippom. die 17. Martij. Bar. & Spond. in S. Pa●ric. Bal. cent. 1. in Patricio Pits. in eod. holinsh. Hist. of Ireland. was one, staying with him four years until his death, as it seemeth by the time thereof before related. A late Writer than bringeth him to Glastenbury, and to have lived there many years, above thirty, saith this Author, in Religious habit, in patriam rediens, ad Glasconiense Monasterium secessit & ibi in vita & habitu Religioso caelestia contemplans plusquam annis triginta vixit. Having been some time with saint German, and after this went to Rome to S. Celestine Pope. But this belongeth to the next Age, where it shall be more fully entreated. Only, hear I say, that his living at Glastenbury before his going to Rome, Guliel. Malm. l. 2. de gest. Pont. is no incredible thing in History, even by the best Writer of the Antiquities of Glastenbury William of Malmesbury. For after he had written that book, he discrediteth saint Patrick's living and dying at Glastenbury after his Conversion Gul. Malm. l. de Antiq. caenob. Glast. Manuscr. Antiq. Glaston. in Tab. ligneis M. S. Gallic. Antiq. cap. 39 of Ireland, making it unworthy of credit: si credere dignum. And in his Manuscript of Glastenbury, citing others for the same, and the Antiquities of Glastenbury say, he was borne of Couch Sister to saint Martin Archbishop of Tours in the year of Christ 361. by that account leaving him time sufficient to have lived 30. years at Glastenbury before his going to Rome. Which if it may be admitted for good, will salve very many difficulties which are in the other opinion. 8. An old French Manus. Hist. thus setteth down S. Patrick long before he was Bishop in they ear. 427. among the worthies of the Christian world, In this Histor. Gallic. Manuscr. Antiq. an. 427. time S. Patrick à Briton by Nation son to Conches, Sister to S. Martin of Tours was renowned for holiness, & miracles & learning. Our Protestant Historians themselues confess as much, saying that before he went to Rome he was renowned through the Latin Church for his wisdom, virtue and skill. He was borne in the Marches betwixt holinsh. Hist. of Irel. pag. 53. Pits. aetat. 5. in S. Patric. England & Scotland in a town by the Sea side called Eiburne (in Pembroke shire by some) his Mother named Conches, was Sister to S. Martin that famous Bishop of Towers in France. Patrick of a child was brought up in learning, and well instructed in the faith, and much given to devotion. And relating his captivity, and deliverance from it, as I have done, they add, as affliction commonly maketh men Religeous, the regard of his former education printed in him such remorse and humility, that being thenceforth weaned from the world, he betook himself to Contemplation, ever lamenting the lack of grace and truth in that Land: and hearewith not despairing, but that in continuance some good might be wrought upon them, he learned their tongue perfectly. And alluring one of that Nation to bear him company for exercise sake, he got him into France, ever having in his mind a desire to see the Conversion of the Irish people, whose babes yet unborn seemed to him in his dreams from out of their Mother's wombs to call for christendom. In this purpose he sought his uncle Martin, by whose means he was placed with Germanus the Bishop of Auxerre, continuing with him as scholar or Disciple for the space of 40. years. All which time he bestowed in like study of holy Scriptures, prayers, & such godly exercise. At the Age of 62. years being renowned through the Latin Church for his wisdom, virtue and skill, he came to Rome bringing letters with him in his commendation from the French Bishops unto Pope Celestine, to whom he uttered his full mind, and secret vo●e, which long since he had conceived touching Ireland. Celestine invested him Archbishop and Primate of the whole Island. These men in this Narration approve and follow much Giraldus Cambrensis in his topography of Ireland, by many much commended and if his opinion is as much to be allowed about the time and days of S. Patrick, we shall find that he was come to this renown, and spent the most part of his life in this Age. For he maketh him with others 120. years old at his death, and to have died happily in the year of Christ 458. obijt beatus Girald. Cambr. Topograph. Hibern. c. 17. lib. ad Reg. Henric. 2. dist. 2. Tit. de mirac. Hibern. Harpesfel. Hist. Eccl. p. 32. Theatre of great Brit. l. 6. c. 9 §. 9 Patricius & in Domino quievit anno aetatis suae 120. ab Incarnatione Domini 458. ab adventu Hibernensium 1800. Our English Protestant Writers of the great Theatre of Britain, whom I dare not allow, make him fare more ancient than this time. That which our Protestants have before set down of S. Patrick, that the babes yet unborn seemed to him in his dreams from out of their Mother's wombs to call for Christendom, is testified more plainly and credibly by old and better Authors, that it was a true vision, and calling of S. Patrick to be the Apostle of that Nation. In a vision an Epistle was represented unto him, and the beginning of it was, this is the voice of the people of Ireland, haec est vox Hibernensium. And reading this beginning of that letter, at the same instant, and moment of time the voice of Infants from their Mother's wombs in diverse Country's of Ireland crying as it were with one mouth, o holy Father we beseech thee, that thou wilt come and walk among us. By which extraordinary vocation S. Patrick was most certainly assured, that God had called him thereby to be the Apostle of that Nation, to convert it to Christ: gratias egit Deo certissimè sciens quod Dominus vocasset eum ad saluandos illos qui ipsum invocabant. The old Writer of Script. vitae S. David is apud Capgrau. in eod. Manuscr. Antiq. Britannic. the life of S. David, speaketh of this, or the like vision to have been made to Saint Patrick, when the birth of that glorious man S. David, to be so renowned in the Country now called wales, was revealed unto him, which was as those Antiquities say 30. years before S. David was borne, filio nondum nato, nec nisi peractis annis 30. nascituro. Yet S. David, as I shall prove hereafter, was born● in this Age. Therefore an old British Antiquity saith, S. Patrick lived 153. years, Vixit annis centum quinquaginta & tres. 9 Our old English History which the Continuator of Florentius Wigorniensis Continuatio Flor. Wigorn. in Geneologia Reg. West-Saxonum. above 400. years since doth seem to cite by the Title Chronica Anglica; doth tell us o● an Archbishop of London called Ternekin, which is not found in any Cata●oge o● the Archbishops there, neither have I before made memory of him, he lived Archbishop as that Author testifieth, in the beginning of the Reign of Aurelius Ambrose, by which Account, although it is not probable that he was Archbishop there in this Age, yet not unlikely but Old English Hist. fol. 44. he was a worthy man of renown, in, or not long after this time. So I may say of Guitelinus and S. Vodinus glorious Archbishops of that See, famous in our Histories. But of these as also of S. Patrick I shall speak more in the next hundred of years. We find memory of an other renowned Bishop in this Age, Alweus spoken of before that baptised S. David, and at his Baptism, Vit. S. David Episcopi. and in the place thereof a Miraculous Well sprang suddenly up at that time curing diseases. Whether this Bishop peculiarly assigned to baptise this Infant, so prophetically and Miraculously long before foretold, was one of the Archbishops of Caerlegion, whose names are not remembered, as I have said before, and the rest, I leave to others to decide. Our Historians relating the life and History of S. Patrick say, he was consecrated Bishop in these parts, by one Antiq. Script. in vit. S. Patricij. Capgrau. in eod. Nennius Hist. Manuscrip. Matth. West. An. 491. the principal among his Consecrators, named by some Amatus, but by Nennius, Matthew of Westminster, and others, Matheus or Amatheus. Nennius calleth him Amatheus, & mirabilis summus Episcopus Rex, an admirable high Bishop and King or Prince. The Monk of Westminster termeth him Matthaeus and saith he was an Archbishop, & relateth S. Patrick his Mission from Pope Celestine, how he preached both to Britan's and Scots, by that Commission, and that he was made Bishop by this Matthaeus, or Amatheus in these parts afterward, Patricius, Theodosio & Valentiniano Imperantibus à Papa Celestino ad partes Occiduas missus est, ut vexillum sanctae crucis gentibus praedicaret. Cumque ad Britanniam pervenisset, praedicavit ibi verbum Dei, & à gentibus Incolis gratanter est susceptust deinde ad Scotos se conferens praedicavit verbum Dei. Tandem à Matthaeo Archiepiscapo ad Episcopalem gradum permotus. Wherefore seeing we find that he was consecrated Bishop in these parts by such an Archbishop, and find that Archbishop named for no other Nation, and being assured by Antiquities that Caerlegion had diverse Archbishops, whose names are not remembered in Histories, I may name this, Amatus, Matthaeus or Amathaeus a confessed Arch bishop to have been one of them, & a renowned man, if not Archbishop in this Age. And this the rather because whereas this Archbishop is called Rex a King, we had hear diverse Kings or Heirs to such little Kings which forsook their temporal states, and honours to be Religeous and Clergy men, and were Manuscript. Ant. in vit. S. David. Capgrau. in eod. & S. Carantoco. renowned in Ecclesiastical Order, at, and before the time, when S. Patrick was consecrated Bishop. Such as I have proved before were the worthies of this Nation, S. Cadocus, S. Canochus, and Carantocus. To whom I add King Keredick Father to S. Carantocus and S. David voluntarily leaving and renowncing their earthly Kingdoms, for the love of Christ, and to be crowned in heaven. THE XXVIII. CHAPTER. OF VERY MANY AND RENOWNED MOnasteries and holy Monastical parsons in Britain in this Age. 1. IN this Age also we had hear in Britain very many Monasteries, and Religious houses, both of men and women, even as the Protestant Antiquaries of this Nation, professed enemies of such holy Monuments and profession, with others do freely confess, Monachorum, Io. Goscel. Hist. Eccl. Matt. Parker. Antiq. Britannic. p. 8. Antiq. Glast. Capgr. in Vit. S. Patricij. Guliel. Malmefb. lib. de Antiquit. Caenobij Glaston. Abbatum, Caenobiorum, Sediunque nomina permulta extiterunt, no Catholic Historian calleth it into Question, but all such are witnesses, that as in other Christian Nations, so hear in Britain there were many Religious houses in this time. Our old Religious house of Glastenbury continued in this Age, as in the former having twelve Religious men Eremites belonging unto it dwelling in the places and Cells of the first 12. in the time of S. joseph of Arimathia, and very often daily resorting to the old Church to perform their public service and devotions. This is testified by the old Manuscripts of that place, & William of Malmesbury in his Book of the Antiquity thereof, witnessing that these holy men in the number of twelve successively thus lived and served God there vutill S. Patrick his coming thither, Sic multi alijs succedentes semper tamen in numero duodenario per multa annorum curricula usque ad adventum Sancti Patricij Hibernensium Apostoli in memorata Insula permanserunt, Which some before have placed in this Age. These Religious men were of so great Sanctity in this time, as the Epistle ascribed to S. Patrick testifieth, that he, such a wonder in the world for piety, confessed, he was not worthy to untie the Latchets of their Shoes, Non dignus eram soluere corrigias calceamentorum eorum. The names of the 12. then living there in this holy Order are thus Registered, Brunbam, Dyregaan, Viwal, Wenreth, Bamtonneweng, Adeloobred, Loyor, Wellias, Breden, Swellwes, Hinloermus and Alius. All of them descended of Noble Families, rather preferred this poor penitential Eremitical life then worldly honour, Hij cum essent Nobilibus orti natalibus, nobilitatem suam fidei opibus ornare cupientes, Heremiticam vitam ducere elegerunt. 2. The Antiquities of Glastenbury further witness, that about this time there was new founded, or renewed an other little Religious house in honour of S. Michael the Archangel and particularly to honour and pray to him, honorantes invocent adiutorium Archangeli Michaelis. And that Arnulphus, and Ogmar, two Religious holy men were the first, which supplied that office and duty there. 3. I have spoken of the ancient & famous Monastery of Wincester in the beginning of this Age, how it was destroyed in the Persecution of Diocletian, and with great devotion, State, and Magnificence re-edified, when that Tempest ceased, in the space of one year and thirty days, and dedicated to S. Amphibalus lately martyred before. This Monastery now flourished, and long after this time, until the time of Cerdic the Saxon, and first Pagan King of that Nation over the West Saxons, as the old Manuscript Antiquity of that place Antiquitat. Eccl. Wintonien. proveth, being 210. years from the death of Dioclesian, Monachi sic introducti inhabitant Ecclesiam Wintoniae in quieta pace à morte Dioclesiani usque adventum, Cerdicij Saxonici & Pagani ac Westsaxonum Regis primi, hoc est 210. annis. So Matth. Westm. in Chron. Florent. Wigorn. in geneolog. Reg. Westsax. Fast. Reg. & Episcop. Angl. Gildas l. de Excid. Brit. Stowe Histor. Matth. Westm. an. 433. Matth. Westm. an. 445. Galfr. Monum. Hist. Brit. l. 6. c. 5. Holinsh. Hist. of Engl. l. 5. Hardin. Chron. c. 65. 66. that Cerdic not being King there by the common opinion until about the year 519, this Monastery flourished in quiet all this, and the next Age also, it being the year of Christ 495. when Cerdic first landed hear, and so long after before he was King. And our most auncent Historian S. Gildas, & others after him, are witnesses, that in the time of King Constantine there was a glorious Abbey and holy Abbot there, Sancti Abbatis, complaining how sacrilegiously this King killed one of the sons of Mordred between the holy Altars, intra ipsa sacrosancta Altaria, flying thither for Sanctuary and safeguard, and he himself having three sons Constans, Aurelius Ambrose, and Vtherpendragon, perhaps for remorse, and in satisfaction for that impiety delivered his eldest son Constans, to be a Monk in that Abbey, Constantem Primogenitum tradidit in Ecclesiam Amphibali intra Guintoniam, ut Monachalem ordinem susciperet, and there, he was a Monk, Vbi Monachalem ordinem suscepit. And so continued until Vortigerne taken him by force out of his Cloister, and made him King without the people's consent, because he was a Monk, Vortigernus perexit Wintoniam, & Constantem Monachum, Constantini filium de Claustro extractum duxit Lundonias, & eum vix annuente populo eo quòd Monachus esset, erexit in Regem. 4. There were then diverse Monasteries in London, and Constantine mutthered an other young Prince in one of them, Vnum Wintoniae in Ecclesia S. Amphibali ante altare trucidavit, Alterum Londoniae in quorundam fratrum Caenobio absconditum Matth. Westm. an. 543. Stowe & Howes Histor. Brit. & Sax. in Constan. & Vortiger. crudeli morte damnavit: Which our Protestant's thus acknowledge, Constantine followed, and one of the young men he found in an Abbey at London, slew him near the Altar cruelly. And how in Kent at the coming of Hengist the Pagan Saxon thither, soon after this, there were many Religious houses both of men and women, and many of them were glorious Martyrs by the Saxon Persecutors, Hengist slew the good Archbishop Vodine, and many other Priests and Religious men. All the Churches in Kent were polluted with blood, the Nuns with other Religious parsons were by force put from their houses and goods. 5. These Religious houses must needs be builded, and so furnished with goods and consecrated parsons before the Saxons entered, and so in, or before this Age, these men being then, when they were Pagans no Founders, but destroyers of such Monuments, not only in Kent, but in all places where they prevailed, by all Histories. Among these, the sumptuous and stately Church Bed. l. 1. c. 6. Mat. Westm. an. 313. & 586. and Monastery of S. Alban, builded within 10. years of his Martyrdom, was one, for the Monastery there was not, as Matthew of Westminster proveth, founded first by King Offa, but being destroyed by the Saxons was re-edified by him, Hac tempestate Ecclesia beati Martyris Albani, quae post Passionem suam miro tabulatu lapideo, atque eius Martyrio condigna, legitur fabricata, deiecta penitus cum alijs creditur & deleta, donec per ministerium Offae Regis Angelo sibi revelante, corpus gloriosi Confessoris ac Martyris inventum est, & Monasterium eis denuo fabricatum. Therefore being, by King Offa restored, and builded again, denuo, it was builded before, and consequently before the Saxous time, Ouertrowers, and not Erectors of Monasteries. 6. There was also now a noble Monastery at Amsbury in Wiltshire, near Salisbury, in which as an old French Manuscript, and others say, there were Manuscr. Gallic. An●iq. cap. 24. Galfr. Monum. Hist. Brit. l. 8. c. 9 at this time, and after 300. En cel licu d' Ambri estoit à cel temps une Abbaye de 300. Moignes. This was founded, olim, long before by one named Ambrius near, Kaercaradoe, Salisbury: quae nunc Salesberia dicitur. Erat ibi Caenobium trecentorum fratrum in Monte Ambrij, qui ut fertur fundator eius olim extiterat. Our old English Chronicle entreating of the desolation, which the Pagan Old Engl. Chronic. part. 5. f. 43. Saxons wrought in this kingdom in destroying Religious houses, & Churches, and how Aurelius Ambrose restored and builded them again, thus delivereth that in general, and particularly of this Monastery, King Aurilambros went through out the Lond, and put away the name of Engyst Land, that Engyst after his name had called it before. Then he let call it again great Britain, and let make again Churches, and houses of Religion, Castles, Cities, and Borowes, and Towns that the Saxons had destroyed. The Britons lad him to the mount of Ambrian where some time was an house of Religion, which then was destroyed through the paynims, whereof a knight that was called Ambry that some time was founder of that house, and therefore the hill was called the mount of Ambrian, and after it was called Ambesbury. The King Aurilambros let amend and redress the house of Ambesbury, and put therein Monks, but now there be Nonnes. By this it is evident, that this Religious house destroyed by these Pagans, flourished in this Age. 7. That there was a Monastery of great renown at Abingdon in Berkshire Chron. Abingd. apud Harpesfeld. Hist. Eccl. 10. saecul. p. 203. in this time, before the coming of the Saxons into Britain, the old Chronicle of that house is witness, testifying that then there were 500 Monks, and more belonging to that Abbey, living in the Woods & Deserts, getting their living by their labours, and upon the holy days, and sundays coming together in their Monastery, all excepting 60. which continually abode in the Abbey serving God there. And that before King Cissa was a Christian he put these Monks either to death, or forced them from their Monastery, and cruelly persecuted all Christians. And although our Antiquities by Pagan's Persecutions and Protestants are so perished, that we have a small part of our Ecclesiastical memorable things preserved: yet we may make conjecture of these matters with sufficient probability, that seeing Monastical life came hither in the Apostles time, and still increased except in the 9 years of Dioclesian his Persecution, that the Religeous houses in Britain were now come to a great number; especially when we find the greatest Enemies they have, our Protestants, and among them the best Antiquaries they have, thus to testify, In ancient time, even the greatest parsonadges held Monks, Friars, William Lamb. perambulation of Kent. p. 330. and Nunnes in such veneration, and liking, that they thought not City in case to flourish, no house likely to have long continuance, no Castles sufficiently defensed, where was not an Abbey, priory, or Nunnery either placed within the walls, or planted at hand and near adjoining. And that such was the devotion of this time, we may gather by our old Writers, testifing, that after the Pagan Saxons had destroyed the Churches, and Abbeys in Britain, yet many still remained, and their Abbots were honoured & numbered among our Nobles, and as spiritual Lords before the temporal. So it was in that great Solemnity when Aurelius Ambrose kept the Feast of Pentecost at Ambesbury, he had there many Bishops, Matth. Westm. an. 490. Matth. Westm. An. 498. Galfr. Monum. Hist. Briton. l. 7. c. 16. Abbots, and other Noble parsons, Venit cum Episcopis & Abbatibus & alijs Magnatibus in montem Ambri; ubi die Pentecostes coronam portavit. And after Britain was more decayed by these Pagans, yet there were still both Bishops and Abbots hear, and they buried the body of their King Aurelius Ambrose in Regal manner, Ipsum ab Episcopis & Abbatibus regni more regio Sepultum. And thus it was in all places, and Provinces of this Kingdom, where these Pagans raiged most, London, Winchester, Lincoln, York and others Provinces, quasque Provincias, Where they destroyed Churches, and all holy Monuments, Matth. Westm. an. 462. Martyred the Priests at the Altars, burned holy Scriptures, and defaced and obscured Martyrs Tombs. They found every where Religious parsons, which flying their Persecution hid themselves in Caves, woody places, and desert craggs of hiles, and Mountains, carring with them Saints Relics, Ecclesias & Ecclesiastica omnia ad solum usque destruebant, sacerdotes iuxta altaria trucidabant, sacras scripturas igne concremabant, super Sanctorum Martyrum sepulturas cumulos terrae congerebant: viri Religiosi, qui ab hac clade evadere potuerunt, speluncas & nemorosa loca, atque deserta montium, & collium praerupta, Sanctorum secum Reliquias portantes petierunt. And yet this rage of the Saxons Infidels was not so general, that it destroyed all such holy places, for we find in the Antiquities of Glastenbury, that this house than remained in some sort, and had both Monks and Abbot, before and at S. Augustine's coming hither: and that in the year 601. with in three years of S. Augustine his coming into England, and before, either he, or any of his Mission came into those parts, Morgret was Abbot there, and a Noble man called a King of Danmonia, Devonshire, gave to that Abbot and Abbey the land called Inswitrin to the old Church, and one named Manuto was then Bishop there, wrote and signed the Charter, thus Guliel. Malmes. I. de Antiq. Caenobij Glaston. writeth William of Malmesbury in his book of the Antiquities of that Religeous house, and for his Authority citeth an other so ancient Monument thereof, that the name of the King, or Noble man could not be expounded, Capgr. in Vit. S. Petroci. Harpesfeld. Hist. Eccl. in fine 6. saecul. Harpesfel. Hist. Eccl. saecul. 10. Annal. Abingd. apud eund. Matth. Westm. an. 590. Stowe & Howes Hist. in South-Saxons an. 514. Polidor. Virgil. Hist. l. 4. M. S. Antiq. & Capgr. in Vita S. Kebij. Harris. descript. of Brit. c. 10. Quis iste Rex fuit scedulae vetustas negat scire. S. Petrocke also was an Abbot in his Monastery by the River of Severne with diverse Monks, when the Inhabitants were Pagans. So likewise S. Samson, an Abbot or Eremite lived then in those parts, as also an holy Bishop not named, well known to S. Petrocke. And both Catholic and Protestant Writers make King Cissa a Saxon the first Founder or Renewer of the Monastery of Abingdon, and yet he died diverse years before the coming of S. Augustine hither, and Iteanus was then Abbot there over diverse hundreds of Monks, by the Annals of that place. S. Kebius also in this Age had many Monks under his Rule, living with them at diverse times, in diverse places, and among the rest at holy head, or Cairkiby names given from him and his Religeous men, as our Protestant Antiquaries themselves thus acknowledge, a Promontory or Byland called holy head, which hath in time passed been named Cairkyby, of Kyby à Monk that dwelled there. 8. We may have some apprehension of the great devotion of our Britan's both men and women in this Age to chaste and Monastical life by the Example of S. Ursula & so many thousands of holy virgins with her, by so many Authors before, devoted to that profession. Which we may further confirm unto us, by the example of the Britan's which were then in that part of Britain now called Walls more free from the Saxons Persecution, whose Antiquities although not well preserved, not naming many Archbishops of Carlegion before those I named, and very few Bishops in that Province, having many from their first receiving the faith of Christ, yet they do record, and propose unto us many Monasteries, and of great name and honour, as that of Bangor, styling it, famatum collegium, where Pelagius before his Heresies lived, and by some was Abbot, Praepositus, there, having 2100. Monks in it, and divided as it were into 7. Monasteries, every of them having 300. Monks. Which Monastery as S. Bernard, our Protestant Antiquaries and others writ, was the head or chief of Principal Monasteries, and brought forth many thousand of Monks, In vita Malachiae Hiberniensis Episcopi, Bernardus Clarevallensis hunc Io. Bal. cent. 1. in Pelag. Calp●ur. Agric. & Congello. Bed. Hist. Eccl. l. 2. c. 2. Galfrid. Monum. Histor. Brit. l. 11. cap. 12. Matth. Westm. an. 603. Bed. l. 2. c. 2. Galfrid. & Matth. Westm. supr. Galfr. Monum. Hist. Brit. l. 9 c. 12. & l. 11. c. 1. Matth. Westm. an. 541. Galfr. Mon. Hist. Brit. l. 11. c. 3. Manuscr. antiq. & Capgr. in vit. S. David. Bal. cent. 1. in David Menevien. Pits aetat. 6. in eod. locum tradit primorum extitisse Monasteriorum caput, & multa generavisse Monachorum millia. This was the most Noble Monastery of this Country, nobilissimum Monasterium, as S. Bede and others term it, and so justly did, having so many Monks that being divided into 7. companies under 7. Priors under their chief Abbate, every one had 300. or more Monks, and among them most learned men, Viri doctissimi plures de nobilissimo Monasterio Bancornaburg lingua Anglorum. Inter caeteras erat in civitate Bangor quaedam nobilissima Ecclesia, in qua tantus fertur fuisse numerus Monachorun, ut cum in septem portion●s esset cum Praepositis sibi Prioribus Monasterium divisum, nulla harum portio minus quam trecentos Monachos haberet. 9 There were in this time 2. famous Monasteries, one of Monks, the other of Nuns, in Caerlegion: in that of Nuns dedicated to S. julius' our Martyr, Queen Guenhumar wife to King▪ Arthur did after receive the habit of Religion, Guenhumara Regina in Monasterio julij Martyris inter Moniales habitum Religionis suscepit. There was an other in Menevia called afterward S. David's, founded by S. Patrick, as it seemeth in this Age. For as our British Writers say, S. Patrick prophesying of S. David before he was borne, founded this Monastery in that place to bear his name. By which, S. David living 146. years by all accounts, and dying in the year 540. this Monastery was founded in this Age. There was also an other Monastery in these parts then called Mancani Monasterium, or Depositi Monasterium, 30. years and more before S. David's birth. So there was a Monastery of Nuns in North Wales the name of the place I do not find, but Nonnita or Nominta was a Nun there in this Age. The Abbey also of S. Carilefus was builded, and governed by him, Abbot there in this time. We may add to these, S. Gildas Albanius his Abbey or Cell. For the old Writer of his life with others testify, that S. Gildas was a most holy Manuscr. antiq. & Capgr. in vit. S. Gildae in narratione in sin. Caradoc. in Vit. S. Gildae. Io. Capgrau. Catalogue. in S. David. Religious man, a famous Preacher, before S. David was borne, which was in this Age, as before appeareth and publicly by miracle declared unto his Auditors, at a Sermon in the Church where he preached, S. David's Mother then being with child with him, and present, what a wonderful Man he should be. It seemeth also by the History of S. Cadocus a Prince by birth, an Eremite, Monk, Abbot, Bishop, and Martyr, that although he lived long, & suffered Martyrdom in the next Age, yet he builded a Monastery, was Abbot, and had many Monks in this Age, Monasterium construxit & Fratres multos congregavit. Manuscr. antiq. de Vit. S. Cadoc. Io. Capgrau. in eod. Abbas multos sub se monachos regeret. His Monastery was in North-wales, he being son to S. Gundleus the son of a Father a Saint, King, or Prince of that Country, his Mother called Gladusa. He having Richeses by his parents daily fed an hundred Clergy men, 100 poor people, and so many widows besides strangers. S. Carantocus was famous in this Age, son to Keredic, styled a King in these parts, and was in this time so old, that in Ireland he Manuscr. antiq. & Io. Capgrau. Catal. in S. Carantoc. preached above thirty years in this Age. Where, as the Writer of his life testifieth he converted many people before S. Patrick was ordained Archbishop there, Multos in Hibernia populos ad fidem convertit, His Monastery or Cell where he lived, with many clergy men was in his own Country North-wales, whose Principality he refused to live a poor Religeous life, Venit ad regionem suam Kereticam ad suam speluncam cum Clericis multis. S. Canoch and S. Keyna Son and daughter to Braghan, King of Brecknock, S. Canoch being his eldest Vit. S. Keynae Virg. apud. Capgrau. & al. son and Heir, were renowned also in this Age, with their Monasteries or Cells, the one for a Monk or Eremite, his Sister for a Nun, or rather most strict Eremitical life at diverse times on both sides of the River of Severne. King Kerdick in this time left his Kingdom in North-wales, to lead & M. S. in vit. S. David. & Capgr. in eod. Manuscr. in vit. S. Gundlei & S. Cadoci. Capgr. in eisdem. live a Religeous life there. We find also a Noble Monastery at Naucaruan in Wales in this time, where S. Cadocus was Abbot, either in this, or the beginning of the next Age, and fed there 100 Clergy men, 100 poor people, and so many widows daily. And being to leave that place, to be an Abbot, and Bishop afterward in Italy, he ordained Ellenus son of a Queen, Abbot there. 10. S. Bernac was also a renowned British Abbot in this time, both in the Country of Wales, where the King enfranchised his Monastery, and the Manuscr. Antiq. in vit. S. Bernar. Capgrau. Catal. in eod. whole Territory belonging unto it, to be free for ever from all Regal exaction, In nomine Dei & Domini nostri jesu Christi te & locum tuum, totumque territorium ad locum tuum pertinens, nec non omnes in eo manentes ab omni Regia exactione in perpetuum libero. This Holy Abbot was of such renown at Rome for his Sanctity, and a most memorable and joyful Miracle to the Romans, and Inhabitants thereabouts, when he went one Pilgrimage thither, in killing a most raging pestiferous venomous serpent, which destroyed infinite men, and beasts, and could be suppressed by no means, but by his prayers, that to avoid the applause, and honour was thereupon there given unto him, he secretly went away from Rome; coming first into the little Britain, and after hither into his own Nation, living long time in them both glorious for his Holy and Miraculous life. We may garher what a number of Religious people, and Monasteries were in this part of Britain, if we consider that one Archbishop thereof S. David, borne in this Age, founded there 12. Monasteries. Not long after this, S. Vuandilocus and S. Gomogillus Capgrau. Catal. in S. David. Pits. aetat. 5. de vir. iii. in S. David. Bal. cent. 1. in eod. Godw. Catal. in S. David 5. 2. Manuscr. Britan. antiq. Manuscr. Gallic. Hist. antiq. c. 48. holy Abbots had in their Monastery about 3000. Monks, as an old British Antiquity, near that time is witness, Beatus Vuandilocus senex, & beatus Gomogillus habuerunt in eorum Monasterio, Monachos circitertria millia. And after the Saxons had made their uttermost invasion, and Persecution of our Christians, they ever did, or could, when S. Augustine came hither, we have hard before that there were 2100. Monks in one Monastery of Bangor. An old Manuscript French History addeth 700. more unto this number, making the whole Convent 2800. Monks, divided into 7. Governments, or Priors, yet under one Abbot, every such company having in it 400. Monks. 11. I have spoken before how there were many Monasteries, and Monks in that part of Britain in this time, which now is named Scotland. This is testified both by ancient and late, Catholic and Protestant Antiquaries; even Veremund. Hist. Scot Hector. Both. Scot Hist. l. 6. holinsh. Histor. of Scotl. Georg. Buchan. Rer. Scotic. l. 4. in Rege 35. these men confessing that diverse of our Religeous Britan's, which went from hence thither in the time of Dioclesian lived there long in this Age, in most holy and Religeous, and so great honour, that their Cells were converted into Churches, and Monasteries, and these were most Religeous Monks, and Eremites, Multi ex Britonibus Christiani, saevitiam Diocletiani timentes, ad Scotos confugerant, è quibus complures, doctrina & vitae integritate clari, in Scotia substiterunt, vitamque solitariam tanta sanctitatis opinione apud omnes vixerunt, ut vita functorum cellae, in templa commutarentur. Ex eoque consuetudo mansit apud Posteros, ut prisci Scoti templa Cellas vocent. Hoc genus Monachorum Culdeos appellabant. Mansitque nomen & Institutum, donec Monachorum genus recentius, in plures divisum Sectas, eos expulit: tanto doctrina & pietate illis inferius, quanto divitijs & ceremonijs, caeteroque cultu externo, sunt superiores. Neither were these holy Monks which were in the Country now named Scotland only of our British Christians, but the Scottish and Pictish people also, so soon as they embraced the faith of Christ, embraced also, and practised this holy state of perfection, and Monastical life. This we have heard before in the Scots, who when Maximus banished them out of this Island of Hect. Both. l. 6. Scot H●st. Holinsh. Hist. of Scotl. in Maximus. Britain, they had very many Monks & Religeous men of their own Scottish people, which by the common & general Edict of Maximus to banish all Scots whatsoever Ecclesiastical or temporal, without exception or limitation, were exiled with the rest, & they erected new Monasteries in the out Lands. Among, which one above the rest in the Hebrides Lands in the I'll of jona was most renowned, both for holy Monks, and Nuns where the common funeral place was of the Scottish Kings. There was an other such Monastery in the I'll of Mona, where S. Bridget even by our Protestant Antiquaries Io. Bal. cent. 1. in Brigida Lagmési. Hector. Both. Scotor. Hist. l. 9 Capgr. in S. Brigida. with three other Virgins at one time became Nuns being professed by Machillas then Bishop of Soder, or Soter, this was when she was but 14. years old, Brigida sanctissima virgo decimo quarto anno vix superato ad Sodorensem Episcopum in Monam jusulam paternis fortunis, quae amplissimae erant, contemptis, aufugit, precibus non sine lachrimis petens ut perpetuae virginitati, Pontificia authoritate addiceretur. Which time being compared with that of her life, being very old at her death, and that she had been first buried in Mona, and her body translated to Dune in Ireland in the year 518. must needs prove unto us, that there was a Religeous house in Mona in this Age. 12. And not only in Mona, jona and the Hebrides Lands, but in other out Lands and places these Scotish Monks made abode, and had Cells, or Monasteries in this time. For our Scotish Historians delivering unto us, how they were all by Maximus banished with the other Scots out of the Country now called Scotland, confess also that there came but a part, although a great part, for the nearnes and conveniency of those Lands into the Hebrides, Veremund. & Hect. Both. l. 6. Scot Hist. Georg. Buchan. Rer. Scoticar. l. 4. in Rege 39 Quorum magna pars in Hebrides delata. The others then must needs have other resting places, which the Antiquaries of Scotland even Protestants confess, saying that the Scottish Priests and Monks, then held in great honour & reverence, were dispersed into all Countries, round about, and many of them came into jona, Ne● à Sacerdotibus & Monachis qui tum in summo erant honore, Picti, & si publicè Christianis institutis imbuti, Iniuriam abstinuerunt. Illi vero profugi cum in omnes circumcirca Regiones dispergerentur, multi in jonam Aebudarum unam devenerunt, atque ibi in Caenobium collecti, mag●am suae sanctitatis & eruditionis ●amam ad Posteros transmiserunt. Some of these Scots went into Ireland, in Hiberniam, from whom came the Irish Monks so famous afterward, and some of our British Monks also preached there in this time, as I have proved of S. Carantocus called by the Irish Cernath, before. And when in the beginning of the next Age the Scots came into this Island again, the Monks of jona and Mona continuing there still, there came so many Scottish Monks in●o the part called Scotland, in the time of Fergusius their King the second of that name, from their places of banishment in so great a number Veremund. & Hect. Both. Scotor. Hist. l. 7. by the Scottish Writers, that their King Fergusius founded and endowed for them, being a virtuous Prince, many Cells, or Monasteries, Restituit Fergusius templa dirut●●●ut populi defectu neglecta, sacris ministris ad Dei cultum, sacerd●tij● donatis. Qui ●●ularant Monachos, redu●es mira charitate amplexus, ut popu●um vera im●u●r●nt ●ietate, structis ad id patrio ritu, Cellulis quibusdam, ad vitae necessary praetor's don●uit. Where besides the Priests and their Churches we see many Religeous houses founded, and endowed for the exiled Monks, returning in the beginning of the next Age. Not unprobable but diverse of these Both. supr. Georg. Buchan. l. 4. 5. holinsh. Hist. of Scotl. in Fergusio. 2. Monks came with him from Scandia and Denmark where he was borne, and whether the Scotish Monks with others fled in the time of Maximus, and other adjacent Country's and Island, they then being dispersed into all parts about this Kingdom, in omnes circumcirca Regiones. And yet at the time of this dispersion of the Scotish Monks, the British Monks with their Cells and Monasteries were in quiet in the Country now termed Scotland, as I have proved before, and were many. 13. The same is evident of the Religeous people of the Pictish Nation, now being Christians, the exilement by Maximus only extending to the Scots. Among these some about saint Andrew's were famous. One had been the Palace of the Kings of Picts, and at the coming of saint Regulus thither with the Reliks' of saint Andrew the Apostle, Heirgustus their King converted it to a Church or Monastery, Heirgustus Regium Palatium amplis structuris, uti ea patiebatur aetas, ornatan divo Andreae, Regulo, ac Sacerdotibus ibidem deinceps optimo Maximo Deo famulaturis liberè erogavit. An other Monastery was that, which the same King founded near to the same place, Struxit & haud procul à palatio sacram aedem divo Apostolo dicatam: And furnished them both with precious Ornaments and holy Vessels of gold and silver, Ornavit & id templum donarijs amplissimis, Pateris, Cyphis, Calicibus, Peluibus, Lavacris ex argento auroque, ac alia pretiosa supellectili in sacrorum usum quaesita, Sacerdotibus ad divina perpetuò exequenda ibidem constitutis. A third Monastery was founded there, or very near the same place, either in this Age, or the beginning of the next by our renowned British Abbot saint Manuscr. Antiq. in vit. S. Cadoci. Capgr. in eod. Cadocus after Bishop and Martyr, who going one Pilgrimage to the Reliks' of saint Andrew in Scotland, stayed preaching there 7. years, and founded a Monastery. I have spoken of saint Gudwal and his 180. Monks before, who founded diverse Monasteries hear in this Age. THE XXIX. CHAPTER. OF CERTAIN HERETICS AND HERESIES, the Trimothian and Pelagian Britain in this time. 1. BUT as Britain had many glorious Saints and Martyrs in this Age, so it wanted not some Heretics, to disturb the peace and quietness of Christ's Church, both in this and other Nations. Timotheus the name given to the Timotheani Heretics, was as Sigebert with others writeth, of this kingdom, & held that the Divine Nature in Christ was changed into his Human Nature, and by a show of Continency and Religion deluded many, In Britannia Timotheus quidam Continentiae & Religionis imagine multis illudens, eos in errorem suae Haeresis induxit, dicens, Christum verum quidem Deum & verum hominem de Virgine Maria natum fuisse, sed mentiens dicendo, quod Divina Natura conversa sit in Humanan Naturam. The Collectors of our ancient Writers affirm; that our Country man Leporius Agricola did write a Book against him still extant, and confuted Aug. in l. de Haeresibus in fine Haer. 89. in exemplari Gembl. Sigeber. Gembls. Chron. an. 428. Harpesfeld. Hist. Eccl. in 6. primis saecul. c. 18. joan. Bal. cent. 1. in Leporio Agricola. Io. Pits. de Vi●. Illustrib. in Lepor. Agricola. his Heresy. In some Copies of saint Augustin his Book of Heresies, this Heresy called the Timotheans is set down in the end thereof, and there affirmed, that one Timotheus was Author of it, and he then lived an exile in Bithynia at Biza there, Timotheani dicunt filium Dei verum quidem hominem ex Virgine Maria natum, sed non ita unam reddidisse personam, ut non in unam sit redactus naturam: conflatorium quoddam volentes fuisse interiora Virgins, per quod duae naturae, id est, Deus & homo, in unam resolutae & compactae Massam, unam Dei & hominis exhibuerint formam. Et ad confirmanda huiusmodi impietatem, quae Deum asserit à sua versum natura cogunt Euangelistae testimonium dicentis: Et verbum caro factum est, quod ita interpretantur: divina natura in humanam versa est. Huius impietatis initium, Timotheus apud Bizam Bithiniae modo exulans civitatem. His confuting hear, and bannishing hence, seem to make him so little remembered in our Antiquities, if he was a Britan. Veremund. Hist. Scotor. Hector. Both. Hist. l. 9 f. 179. p. 1. Georg. Buchan. Rerum. Scot l. 5. Reg. 52. p. 160. Holinsh. Hist. of Scotl. in Frequahard pag. 112. Aug. Epist. 106. Bed. Hist. l. 1. c. 10. Henr. Hunting. Hist. lib. 1. Matth. Westm. Chron. an. 404. Floren. Wigorn. Chron. an. 413. all. 435. Marian. Scot aetat. 8. l. 2. An. 414. Prosper. in Chron. Sigeb. Gembls. an. 404. Regin. Chron. an. 350. Hacluyt. p. 3. 4. in Pelagi. Bal. de Script. Brit. cent. 1. Io. Pits. in S. Keb. in not. M. S. antiq. de Vit. S. David. Capgrau. Catal. in eod. Girald. Cambr. Itinerar. Camb. l. 2. c. 4. David powel annot. ib. Gennad. & Honour. de Scriptor. Eccl. in Pelag. joan. Bal. centur. ●. in Pelag. 2. The Heresy of Pelagius, and he the first Author, and Name-giver unto it, have given the greatest stain and blemish in that kind to this Nation, and in this time. For as his Heresies were most pestilent, dangerous, and infectious, so they took first root, and afterward fixed themselves so deeply in this Britain, that they were not rooted out, until after the coming of saint Augustine hither above 200. years after, notwithstanding we had so many and worthy men hear both of our own Nation, and others, diverse of them sent hither by the Apostolic Roman See, Power, and Authority thereof, to oppose, and suppress it, as both our Scottish and English Writers, Catholics and Protestants do testify. It is the common consent of the Historians both of this and foreign Countries, that this Pelagius was a Britain of this kingdom. divers of our Antiquaries not only Catholics but Protestants hold, that he was a Monk, and Abbot after in our old renowned Monastery of Bangot. Which is made more probable, both in respect that Leporius Agricola his Scholar and follower in his errors a long time, though after recanting them, was a Priest and Monk of the same Monastery: Factus est Sacerdos & Monachus in celebri Banchorensi Caenobio. And of all places in Britain, the parts thereabouts were most infected with that Heresy, reigning there long after the time of saint Germanus and Lupus sent hither by Pope Celestine to suppress it, & was in a Synod of all the Bishops, Abbots, & chief Clergy men of Cambria there confuted and confounded by saint David. And as I have mentioned before, diverse Clergy men in that Country were long after saint David's death, in the time of King Frequahard of Scotland still infected therewith. All Authors agree this Pelagius was very learned, and the Title Archereticke, heresiarchs, which is commonly given unto him doth so testify. So doth his dispersing his Heresies into so many learned Nations, venena suae perfidiae longe lateque dispersit. So do the great number of Counsels assembled in diverse places to condemn him. So do the particular best learned men in those days, saint Augustine, saint Hierome, saint Innocentius, Orosius, Gennadius and others which wrote against him. So do they which writ of learned Writers, both ancient and later catholics and Protestants, witnessing that he wrote many and learned Catholic Books before he fell into Heresy. By which we may gather, that this Nation in such troublesome and tempestuous times had Schools to breed up learned men, by whom so soon as Pelagius was fallen into Heresy, and noted thereof he was banished from hence, into foreign Countries, never returning hither again. His Heresies are set down by saint Augustine in diverse places of his Works, (especially in his Book of Heresies among which this of Pelagius Aug. l. de Haeres. Haer. 88 l. 2. de pecc. origin. c. 11. Epist. 106. l. 2. de pecc. orig. c. 8. 9 14. l. 2. Retract. c. 47. Hier. Epist. 79. & ad Alip. Dial. Contr. Pelag. Prosper. de Ingrat. is commonly set there down for the last heintreated of,) by saint Hierome, Prosper, and other ancient approved Authors, by diverse holy Counsels assembled against him & his Errors, especially the Diospolitan Council, where many of them wherewith he was charged, are recorded and condemned, and by himself renownced and anathematised, haec omnia Pelagius anathematizavit, as also by the best Historians of this Nation before cited, and in those places cited, besides many others Manuscripts and printed Catholic and Protestant Antiquaries all agreeing in the substance of his Heresies, although some do more briefly, others more largely deliver them in the Diospolitan Council, where he was charged presently to renounce his errors, or to be excommunicated, and condemned, quae nisi remota omni tergiversatione anathematizaret ipse anathema sit factus. 3. These following are the Articles objected against him to hold, and which he was compelled to renounce, Primo, obiectum est, cum diceret, Adam mortalem Pelagius his Heresies, and renounced by him. factum: qui sive peccasset, sive non, mortuus esset. First, hue as charged to hold that Adam was made mortal, and should have died whether he had sinned or no. Secondly that his sin did only hurt himself, and not human kind. 3. That Infants new borne are in the same state, wherein Adam was before his fall. 4. That by the death and prevarication of Adam, all mankind doth not die, nor all man kind rise again by the Resurrection of Christ. 5. Children may have eternal life, though they be not baptised. 6. Rich men that be baptised, except they renounce all their goods, if they are thought to do any good thing, it shall not be reputed to them, neither can they have the Kingdom of God. 7. That the grace and help of God is not given to every act, but it is from freewill, or in the Law and Doctrine. 8. That the grace of God is given, according to our own merits. 9 That men cannot be called the children of God, except they be altogether without all sin. 10. And that it is not freewill, if it wanteth the help of God: because every one hath in his own will to do any thing, or not to do it. 11. That our Victory is not from the help of God, but from free will. 12. That to them which seek pardon, pardon is not given according to the grace and mercy of God, but according to the merits and labour of them, which by penance are worthy of mercy. 4. S. Augustin in diverse places speaketh of this Council, and setteth down Aug. l. Epist. Epist. 106. l. 2. Retract. c. 47. l. 2. de pecc. orig. contr. Pelag. & Celsum c. 11. Aug. & Hier. apud Baron. ann. 415. Binius to. 1. Conc. Annot. in Conc. Diospolit. Hilar. Epist. ad Aug. inter Ep. Aug. Epist. 88 Aug. l. de Haeres. Haer. 88 these very Articles, whereof Pelagius was charged, and recanted by Pelagius, though dissemblingly for fear, as appeared by him afterward, Haec omnia Pelagius sic Anathematizavit. So do diverse others, and add more errors, which he held, as that before Christ, man was without sin. Prayer is not necessary. Man is able by the Power of freewill not only not to sin, but not to be tempted. That women ought to sing in the Church. That all men ought to be clothed as Monks. S. Augustine addeth: That man might not swear at all. Non debere iurare omnino. The life of just men in this life to be altogether without sin; And that the Church of Christ in this world consisteth of such. Vitam iustorum in hoc saeculo nullum omnino habere peccatum, & ex his Ecclesiam Christi in hac mortalitate perfici. He denied that the Church should offer prayers either for Infidels, and such as resist the doctrine of God, that they might be converted unto him: or for the faithful that their faith might be increased, and they persever in it. Destruunt orationes quas facit Ecclesia, sive pro Infidelibus & doctrinae Dei resistentibus, ut convertantur ad Deum: sive pro fidelibus, ut augeatur eis fides, & perseverent in ea. Their wicked ground whereof was this, because he held, that men receive not these things from God, but have them of themselves, and that the grace of God, by which we are delivered Hect. Both. l. 9 Scotor. Hist. fol. 179. holinsh. Hist. of Scotl. in eod. 52. Reg. & Buch. in eod. Henric. Hunting. Hist. l. 3. August. l. 3. contra Pelagian. fere in initio c. 1. from impiety, is given by our own merits, Haec quippe non ab ipso (Deo) accipere, sed à seipsis homines habere contendunt, gratiam Dei qua liberamur ab impietate dicentes secundum merita nostra dari. 5. From which wicked and damned Heresy he also denied the virtue and necessity of holy Sacraments, aswell Baptism as the rest, as is evident in our British Pelagian Heretics sprung from him, and particularly denying the Sacrament of Confession to a Priest and Penance, as our Historians testify in King Frequard of Scotland son of Eugenius, & diverse British Priests, thereupon noted and condemned of Pelagian Heresy. Thus Pelagius at the least before his fall, as S. Augustine testifieth, was both a learned and holy man, and his works especially upon S. Paul's Epistles much commended, Legi Pelagij quaedam scripta, viri ut audio sancti, & non paruo profectu Christiani, quae in Pa●●● Apostoli Epistolas Expositiones brcuissimas continerent. And writeth further, that he was, casta vita, moribusque laudabilis, Of a chaste life, and laudable conversation of life, and doubted not to do as Christ commanded the rich man, requesting counsel to obtain eternal life, saying, he had fulfilled all August. supr. lib. 2. cap. 16. Hier. in Praef. l. 3. in Hieren. Isodor Pelusiot. Epist. 314. August. l. de peccat. Origin. c. 5. 6. lib. 2. cont. Pelag. c. ●. de peccat. Orig. c. 8. 22. & Epist. 157. Prosper. contr. Col●●t. Caelestin. Epist. ad Episc. Galliae Gomad. de Eccl. Dogm. Possid. in vit. S. Aug. c. 18. Marian. Scot aet. 6. l. 2. an. 419. Martin. Polon. Supput. an. 413. Matth. Westm. an. 415. Bal. l. de Script. Brit. cent. 1. in Pelagio Haeresiarca. Gennad. & Honour. de Script. Bal. sup. Io. Pits. aetat. 5. de vir. Illustr. Brit. in not. pag. 84. Bed. Hist. Eccl. l. 1. c. 10. Matth. Westm. Chron. an. 404. the commandments of the Law, that he should sell all he had, and give it to the poor, and transfer his Treasure into heaven. Yet to free our Kingdom now England and Wales also of giving life to such a man, S. Hierome saith he was by Nation a Scot, progeniem haberet Scoticae gentis, and a voluptuous Monk, voluptuosus Monachus as Isidorus Pelusiota noteth. Both which may be reconciled, if we say, he was borne among the Scots, and bred in our great Monastery of Banger in Britain, and there long time an holy Monk, but after falling both into Heresy, and lewdness of life, he was often condemned both by the Popes of Rome, S. Innocentius and others and in diverse Counsels in Asia, Africa, and Europe, whither he had spread his Heresies, and not perfectly in him some times teaching and maintaining, other whiles excusing or denying them, until in the time of Pope Zosimus, about the year of Christ 418. being by him finally condemned both he and his followers were driven into Exile by Honorius the Emperor. And that Heresy condemned in all the world, Concilio apud Carthaginem habito 214. & eo amplius Episcoporum, ad Papam Zosimum Sinodi Decreta perlata sunt, quibus probatis, per totum mundum Haeresis Pelagiana damnata est. 6. Yet after this it arose again even in Britain, and was then and there condemned by Pope Celestine and his Legates, as now it was by Pope Zosimus and the remembered Council of above 214. Bishops, approved by him, and by other Counsels, which some Writers even of this Nation, and protestants term general Counsels, Condemnatus per Episcopos in Ephesino, Carthaginensi, & Millevitano Concilijs generalibus. Before his Heresy he wrote many Works agreeing with Catholic doctrine, and for them 25. in number, as they are recompted by some, is placed by them among Catholic Writers, even those of Britain his own Country, which in the first beginning of his falling into Heresy, did so detest and abhor it, not having been infected with Heresy before that time, that it presently by some Authors banished him from hence, videtur, britons Pelagium eiusque sequaces in exilium eiecerunt, ipsis mali principijs maturè occurrentes. Which seemeth to be confirmed by saint Bede and others, testifying how in a very short time he spread his errors very fare, venena suae perfidiae longè latéque dispersit, and yet used no coadjutors that were Britan's, for anything we find in Antiquities, but only strangers of remote Nations, an Argument that his own Country had condemned and exiled him: otherwise that famous Monastery of Bangor where he had his education, so much flourishing with learned men, and Monks, as all Authors that writ thereof agree, and he being Abbot and Commander among them, and Britain so abounding with learning at that time, as our very women, as saint Helen & saint Ursula are thereby glorious in the world, some would have followed him in those errors, preached and published them as he did. Which is confirmed by their carriage, afterward when Leporius Agricola revived those errors hear, when by reason of wars and tumults, learning was much dacayed by the Infidel Saxons, yet our Britan's would not then admit of Pelagius his Heresy, but by all means they could resisted it, Britanni suscipere dogma perversum, gratiam Christi blasphemando nullatenus vellent. And the Reviuer of that Heresy hear Leporius Agricola did in Bed. l. 1. Hist. c. 17 Matth. Westm. Chron. an. 442. Pits. aetat. 4. p. 85. Bal. l. de Script. cent. 1. in Pelag. a Book written and published thereof utterly recant and condemn it, emenda●us correctionis suae librum vera fide Catholica composuit. A great honour to this Nation, that it had such learned men, that even one of them falling into error, did so much prevail and dilate it both in Europe, Africa, and Asia, and yet in his own Country could nothing prevail, but was at the first convinced, rejected and exiled, and did only endeavour to infect Britain his Native Country, but could not effect his desire therein, In Britannia Pelagius execrabili Sigebert. Gemb. Chron. an. 404. doctrina Ecclesiam Christi maculari nititur. And therefore as Historians testify he took others of other Nations, as Celestius and julianus to vent his errors, Hac tempestate Pelagius Brito, dogma nominis sui contragratiam Christi, Marian. Scot l. 2. aetat. 6. an. 414. Bed. supr. l. 1. c. 10▪ Celestio & juliano adiutoribus exerit. Therefore as saint chrysostom noteth of all in general, which withstood, him, that they deserved great Crowns of honour, seeing many holy and godly men were deceived by him: Quot quantisque coronis dignisint qui forti animo in acie steterint, cum viri tam piè ac Chrysost. Ep. 4. Baron. & Spond. Annal. an. 405. sanctè, tantaque cum tolerantia viventes abripi, at que in fraudem impelli cernerentur. So we must needs give the greatest glory to our Britain, which from the beginning so contemned his errors, and kept itself free, and unspotted from that so violent and common infection, never defiled with it, until Leporius Agricola long after revived it, and soon recanted it. Which our old Historians writing of this Heresy, thus further and plainly confirm, Ab hac & ab alijs pestibus Haereticis immunis semper extitit Anglia, cum in alijs mundi partibus tot pullularint Haereses. Et quidem haec Insula cum propter Guliel. Neubrig. Rer. Angl. l. 2. c. 13. incolentes Britones Britannia diceretur. Pelagium in Oriente Haeresiarcham futurum ex se misit, eiusque in se processu temporis errorem admisit: Ad cuius peremptionem Gallicanae Ecclesiae pia provisio semel & iterum beatissimum direxit Germanum. And saint Prosper himself setteth down the first rising of the Pelagian Heresy in Britain to have been in this time, in the year 432. Prosp. in Chron. an. 432. Bed. l. 1. Hist. c. 17 Stowe Hist. in Theodosius. Io. Bal. l. de Script. Britan. cent. 1. in in Leporio Agri. when it had reigned diverse years in other Countries. And saint Bede is plain, it was brought hither by Agricola: Haeresis Pelagiana per Agricolam illata: And our English Protestant Antiquaries do plainly thus acknowledge: The Pelagian Heresy was brought into Britain by Agricola about this time, the year of Christ 446. as they plainly calculate, and express in their commonly received Histories. And the old Manuscript of Landaffe plainly teacheth, that the Britan's kept their holy faith, which they received Manuscr. Antiq. de primo statu Landau. Eccl. in the time of King Lucius, inviolable, without any spot● of wicked doctrine, sine aliqua pravi dogmatis macula, until the Pelagian Heresy began to rise hear, and that was not until a little before saint Germanus and Lupus came hither, out of France to suppress it, and the Britan's did not then Parker. Antiq. Brit. p. 6. 45. 46. Bal. l. 2. de act. Pontif. in Greg. 1. & l. de Script. Brit. cent. 1. in Aug. Dionotho. Godwyn. Conuers. of Britan. Powel annot. in 2. l. Girald. Camb. Itiner. Cambr. c. 1. Fox Act. Monum. p. 463. edit. an. 1576. Holins. Hist. of Engl. c. 21. consent unto this wicked Heresy, pravae doctrinae Haereticorum non adquiescebant. Our English Protestant Antiquaries in great number affirm our Britan's too have been free not only from the Heresies of Pelagius, in his time, but both from that, & all other Heresies, and Errors in Religion, during all the first six hundred years of Christ, two hundred years or there about, after the rising up of the Pelagian. Heresy. FINIS. AN INDEX. OF THE MEMORABLE THINGS contained in these four hundred AGES OF THE ECCLESIASTICAL HISTORY OF GREAT BRITAIN. Note gentle Reader that the first number in the Index directs thee to the Page, the second to the Paragraph. And because some Pages by the Printers negligence are false ciphered, I have for thy greater facility set down in this Index both the true and false Number of the Pages cited, in this sort, 444. 3. or 445. 3. the first number whereof is true, the second false. A AAron vid. julius. Abbots numbered amongst our Nobility. 601. 7. Abingdon Monastery when destroyed, and when renewed. 469. 3. Abingdon Monks manner of life; and number. 469. 3. 601. 7. Adminus banished by his Father Cunobeline out of Britain. 23. 7. Adminus received into protection by Caius Caligula. ib. Adoniram King salomon's servant, died in Spain, being sent thither for Tribute. 10. 4. Adrianus succeeded Traian in the Empire. 195. 1. Adrianus ruled the Empire 21. years. ibid. Adrianus came into Britain about the beginning of his Empire. 196. 2. Adrianus caused the Picts Wall to be made, and why. 196. 2. Adrianus erected statues of devils in the place of our Lord's Passion. ib. Adrianus raised a persecution against Christians. ib. Adrianus his motives to leave of persecution. ib. Adrianus leaveth of persecution. ib. Adrianus intended to receive Christ for God. ib. Adrianus builded Temples without Pagan Idols which he intended to the honour of Christ. ib. Adrianus hindered from performing his intention, either by fear, or flattery of the Idolaters. ib. Africa a fearful enemy to the Romans. 365. 2. Agricola conquered the Britan's, under Domitian. 171. 3. Agricola v. Leporius vel Calphurnius. Agritius Patriarch of Antioch. 407. 2 Agritius made Archbishop of Trevers by S. Helen's intercession. ib. Alba in Scotland a Primats See. 178. 6. Alba taken by some to be the City now called S. Andrews. 178. 6. 187. 2. S. Alban descended from the Romans. 367. 3. S. Alban harboureth S. Amphibalus. 435. 3. S. Alban Vision to persuade him to turn Christian. ib. S. Alban Conversion and great devotion. 436. 3. S. Alban delivereth S. Amphibalus from the Persecutors by changing of . 437. 4. The rage of the judge and Pagans against S. Alban. 438. 1. S. Albens reverence to the Crucifix. ib. S. Alban tortures, and long imprisonment. 421. 4. 438. 1. etc. The form of the sentence pronounced against S. Alban. 444. 3. or 445. 3. S. Alban Persecutors miraculously punished. 438. 1. etc. Two miracles wrought before S. Alban execution. 440. 3. S. Alban Executioner lost his eyes. 440. 4. The Soldier who drew S. Alban to execution converted. 440. 3. S. Alban buried by the same Soldier. 441. 5. A Church erected to saint Alban, and when. 468. 2. Miracles wrought in the same. 469. 2. S. Alban in what sense the first Martyr of Britain. 421. 4. The judge moved with the miracles performed at saint Alban death, caused the Persecution to cease. 421. 4. Alcluid City founded by King Ebrancus. 336. 5. Alectus scent into Britain with three Legions against Carausius. 375. 4. Alectus overthrows Carausius, and makes himself King. 375. 4. Alectus continued King for three years. ib. Alectus persecuted Catholics not for Religion, but for following Carausius. ib. Alectus being at Sacrifice in London overthrown & slain. 375. 4. S. Alexander the first succeeded Euaristus in the Papacy. 195. 1. S. Alexander converted to the faith a great part of the Roman Nobility. 197. 3. S. Alexander renowned for working S. Alexander Martyred. ib. miracles. 199. 7. How long he Ruled the Apostolic See. 195. 1. S. Alexander's Decrees in Religion by our Protestants confession. 199. 7. Alexandria the second Episcopal See. 187. 2. Alipius employed by julian the Apostata to build Jerusalem for the jews. 564. 3. Alipius sent into Britain to resist the invasion of the Picts. ib. Alipius departed out of Britain before julian began his Persecution. ib. Alredus Rivallensis his worth, learning, and piety. 75. 11. Altars to say Mass on erected, and used. 136. 2. 306. 4. 325. 3. 524. 13. Amatus, Matthaeus, or Amathaeus Archbishop of Caerlegion. 598. 9 Ambassadors from Britain before Christ his birth, demand and obtain peace at Rome. 1. 1. These Ambassadors left Noblemen for Pledges. ib. The Ambassadors of King Lucius to the Pope, what, and from whence they were. 257. 6. S. Ambrose a worthy Prelate. 576. 7. S. Ambrose his manner of dealing with the Emperor Theodosius. 575. 7 Ambrose v. Aurelius. America when inhabited by the Monks of Glastenbury▪ 331. 6. S. Amon, and S. Alca S. Mansuetus his associates, probably were Christians in Tiberius' days. 24. 9 S. Amphibalus a Britan. 335. 4. S. Amphibalus borne at Caerlegion. 434. 2. S. Amphibalus knighted at Rome. ib. S. Amphibalus converted to the faith by S. Zepherine Pope. 367. 3. S. Amphibalus consecrated Priest by S. Zepherine. 434. 2. S. Amphibalus his piety, and learning. 430. 2. S. Amphibalus a Monk, and probably Bishop at Caermedin a Monastery in Walls. 434. 2. S. Amphibalus flieth into Scotland from the Persecution of Diocletian. 429. 1. S. Amphibalus lovingly entertained by the Scottish King. 430. 2. S. Amphibalus the first Bishop of the Scots, in the time of Dioclesian's Persecution. 335. 4. 430. 2. S. Amphibalus Bishop of Soder in Mona. 357. 4. Saint Amphibalus Religion which he preached unto the Scots the same that Catholics now profess. 430. 3. S. Amphibalus returns from the Scots into Britain. 433. 1. S. Amphibalus harboured at Verolamium by S. Alban. 435. 5. S. Amphibalus preached the faith of Christ to S. Alban. ib. S. Amphibalus converted a 1000 Pagans. 445. 2. All those Martyred, one excepted in Walls. 446. 3. S. Amphibalus apprehended, and brought to Verolamium. 447. 2. S. Amphibalus cureth in the way an infirm man. ib. S. Amphibalus his cruel martyrdom. 448. 2. A 1000 newly converted to Christ martyred with him. 448. 3. S. Amphibalus miraculous Vision at his martyrdom. ib. S. Amphibalus prayeth to S. Alban. ib. S. Amphibalus his Persecutors, and judge strangely punished by God. 449. 4. Amsbury Church, & Nunnery. 389. 4. Amsbury Monasteries antiquity. 309. 8. Amsbury Monastery founded by on Ambrius. 469. 4. 601. 6 Amsbury Monastery had 300. Religious men at the coming of the Saxons. ib. Amsbury Monks manner of living. 310. 8. Amsbury Monastery when destroyed, and restored. 310. 8. 601. 6. S. Anacletus consecrated Priest by S. Peter. 186. 1. S. Anacletus S. Clemens Successor in the See of Rome. 185. 1. S. Anacletus sent diverse Archbishops and Priests into Britain. 191. 6. S. Anacletus martyred, and when. 192. 1. S. Anacletus enioyed his See 9 years, 3. months, 10. days. 185. 1. S. Andrew elder brother to S. Peter. 587. 1. S. Andrews Relics translated into Britain. 587. 2. By whose means, how, and from whence. ib. S. Andrews Relics greatly worshipped in Britain. 588. 3. S. Andrews Town from whence so called. ib. Anglesey Island the Residence of the most learned Druids. 239. 6. or 234 6. S. Anicetus succeeded S. Pius in the Papacy. 234. 1. A Protestants error concerning his Papacy. ib. The length of S. Anacletus Papacy. ib. S. Anicetus martyred. 235. 1. S. Anicetus his doctrine and Religion. 235. 2. S. Antherius Pope. 378. 3. S. Antherus Martyred, and when. ib. S. Antherus ordained that a Bishop should not go from on Bishopric to an other, without the Pope's authority. ib. Antioch the third See for eminency in authority, and why. 187. 2. Antoninus Pius succeeded Adrian in the Empire. 200. 1. Antoninus began his Empire in the year. 138. 198. 4. The length of Antoninus Empire. 201. 1. Antoninus' his love to Christians, and their Religion. 202. 3 Antoninus laboured to save Christians from Persecution in all places. ib. Antoninus' acknowledged the Christians to worship the true God. ib. Antoninus imitats his Father in Law in clemency towards Christians. 202. 3. Antoninus' incensed against the Britan's. 219. 1. Antoninus' his time of death. 205. 7. Apparitions of Saints. 98. 10. etc. S. Aphrodisius Perfect of Egypt at the entry of our Saviour. 6. 7. S. Aphrodisius sent Bishop by saint Peter into France. 6. 7. Apologies written unto Adrian the Emperor in defence of Christian Religion. 196. 2. The Apostles divided the world to preach in. 39 5. Archbishops, and Bishops placed in Britain, in the place of Archflamen, and Flamens. 272. 2. A Protestant affirming the contrary confuted. 273. 2. Archbishops placed in London, York, and Caerlegion, for the three Archflamen of the same places. 274. 3. Archbishops, and Bishops placing in Britain confirmed by Pope Eleutherius. 314. 4. or 316. 4. To which of the Archbishops in Britain, the other Bishops were subject. 283. 4. divers Archbishops of London numbered. 591. 3. Archflamen antiquity. 275. 5. Archflamen were called Priests amongst the Gentiles. 276. 6. Archflamen were the same that Pontifices Maximi. ib. Archflamen and Flamens in Britain, ruled not only in spiritual, but also in temporal affairs. 217. 7. All Archflamen and Flamens in Britain converted, together with their Cities. 270. 5. Archflamen, and Flamens for the most part made Bishops after thei● Conversion. 217. 7. S. Aristobulus ordained Bishop. 92. 1. S. Aristobulus consecrated by diverse Authors before S. Paul. 94. 3. S. Aristobulus his death in Britain by Martyrdom. 171. 3. King Arthur descended from Heluius nephew to S. joseph of Arimathia. 124. 1. Aruiragus King of Britain. 2. 2. 23. 7▪ Aruiragus put away his wife Voada Sister of Cataracus King of the Scots. 132. 3. Aruiragus married Genuesse Claudius his supposed daughter. 2. 2. 132. 3. Aruiragus leaves his kingdom to his son Marius. 2. 2. 132. 3. Aruiragus writ a book in defence of plurality of wives. 132. 2. Aruiragus worshipped the Emperor Claudius as God. 132. 2. Aruiragus dedicated a Temple unto Claudius. ib. Aruiragus granted Privileges to S. joseph of Arimathia. 108. 1.. 128. 2▪ Aruiragus was not a Christian converted by S. Ioseph. 131. 1. etc. Aruiragus small benevolence towards Christians. 132. 2. Aruiragus liberality towards the Pagan Gods. ib. Aruiragus in some sense may largely be termed a Christian. 134. 7. Aruiragus buried in the Church he builded to Claudius. 132. 3. Asclepiodotus Duke of cornwall, King of Britain. 373. 2. Asclepiodotus slew the Romans Captain Lucius Gallus. 375. 4. Asclepiodotus deposed Alectus sent hither against Carausius. 373. 2. Asclepiodotus excused by some from any furthering of the Persecution of Dioclesian. 451. 2. Asclepiodotus slain by Coel. 451. 2. Asclepiodotus a Perturber of the Romans. 452. 4. Asclepiodotus his death grateful to the Romans. 452. 4. The length of Asclepiodotus reign. 376. 5. or 373. 5. S. Athanasius recalled from exile. 548. 1. S. Athanasius proved innocent by the Council of Sardice. ib. S. Attila Abbot next to S. Columban in his Monastery of Luxovium. 332. 9 Aualonia so called from Aualla in the British tongue signifying fruits. 329. 4. S. Augulus Archbishop of London. 94. 4. S. Augulus probably the first Archbishop of London. 179. 7. S. Augulus probably sent into Britain by S. Clement Pope. 180. 8. S. Augulus Martyred, though not in the Persecution of Dioclesian. 179. 7. S. Augustine our Apostle of England with his Associates was of no other but the old Apostolic Order, and Rule, that was used in S. Gregory's Monastery. 331. 7. S. Augustins' Disciples joined in our ancient British Order. 332. 9 S. Augustine placed himself at Canterbury. 210. 4. S. Augustine ordained only tow Bishops. ib. S. Augustine did not prevail so fare as to convert half the British Nation. 210. 4. Augustus' the Emperor established peace through the whole world. 1. 1. Augustus consulteth with Sibilla Tiburtina about being made a God. 3. 1. Sibyllas' answer. 4. 1. Augustus' his strange Vision. ib. Augustus' erected an Altar with this inscription, Haec Ara est primogeniti Dei. 4. 2. Augustus' great esteem of the Sibyls books. 4. 3. Augustus would not be called Lord, and why. 5. 3. Augustus' answer which he received from Pithius Apollo. 6. 6. Auitus the second Bishop of Tungers. 198. 5. Aulus Plancius the Emperor Claudius his Lieutenant in Britain converted. 88 2. Aurelian the Emperor raiseth the 9 Persecution. 391 1. Aurelius Ambrose renewed the decayed Monasteries of Britain. 601. 6. Aurelius Ambrose celebrateth the Feast of Pentecost with great solemnity. 601. 7. Aurelius Ambrose buried in a regal manner. ib. Aurelius vid. Marcus. Auxentius Bishop of Milan, an Arrian. 559. 5. B. BAngor a famous Monastery. 620. 8. Bangor Monasteries great number of Monks. ib. Bangor Monasteries Monks divided into 7. companies, under 7. Priors. 603. 8. The miraculous Banner of Constantine having the sign of the Cross in it. 487. 3. S. Barnabas S. Aristobulus brother preached in Italy only by direction of S. Peter. 63. 1. S. Barnabas sent from the East to Rome, to diwlge the coming of Christ. 19 1. Bassianus Severus his son chosen both King of Britain and Emperor. 370. 2. Bassianus slew his half brother Geta chosen by some Romans for Emperor. 370. 2. Bassianus brought up by a Christian Nurse. ib. Bassianus accustomed either to weep, or turn his face when any Christians were put to death. ib. Bassianus innocent of Christian blood. 371. 2. Bassianus causeth innumerable Roman Pagans to be killed. ib. Bassianus slain, where, and by whom. 372. 3. Bassianus married the Sister of the holy Christian Lady Mummea. 372. 3. Bassianus left a son named Heliogabalus. 372. 3. S. Beatus a Britain, Apostle of the Heluetians. 63. 1. S. Beatus consecrated Priest by Pope Linus. ib. S. benedict Biscop the first Abbot at Canterbury after those of S. Augustins Mission. 333. 9 S. benedict went hence to the Monastery of Lirinum, thence to Rome, and lived among the Roman Monks. ib. S. benedict was a Monk of our ancient British Order. ib. S. Bernac a holy Abbot. 604. 10. S. Bernac renowned at Rome for killing a pestiferous serpent. ib. S. Bernac flayed from Rome to avoid human applause. ib. A Bishop imports as much as an overseere, or chief Commander. 98. 9 Bishops consecrated with anointing with holy oil. 103. 2. The same Unction a Sacrament. 105. 5. Used by the Apostles. ib. In this external ceremony the grace of the Sacrament given. 104. 3. This Unction the general use both of the Greek, and Latin Church in the first unspotted days of Christianity. 105. 4. 190. 5. Bishop's function acknowleged by Protestants to be a divine ordinance. 91. 1. Bishop's superiority, and authority exercised in ordering of Bishops, and Ecclesiastical Ministers by Protestants confession grounded in the word of God. 93. 1. No true Bishops or Priests, among Protestants. 106. 5. One Bishop in the primitive Church used to preach in diverse Countries. 178. 7. All Bishops may appeal to the See Apostolic. 344. 2. Bishops not to be judged. 383. 11. or 393. 11. The Bishops of Scotland always truly consecrated as the Roman use was. 358. 4. Bishops Sees founded in France by S. Peter which are for the most part Archbishops Sees at this time. 67. 5. The places, and names of diverse ancient bishoprics. 288. 5. Bishops Sees under the Archbishop of London in King Lucius time. 292. 9 Bishops Sees under York. 292. 9 Bishops Sees under the Archbishop of Cambria. 293. 11. or 263▪ 11. Bishops of Britain present at the first Nicen Council. 545. 7. divers Bishops of Britain, five at the lest present at the general Council of Sardice. 548. 2. The Bishops gathered at the Council of Ariminum refused to be maintained by the Emperor Constantius. 551. 1. Bishops of Britain present at the Council of Ariminum. 551. 1. The Bishops of Britain sincere faith testified by S. Hilarius. 555. 6. The same testified by S. Athanasius. 555. 7. The Bishops of Britain before S. Augustins' time learned, and truly Catholic, and holy men. 592. 3. Bishops of Britain renowned in the Eastern Nations, teaching there true Religion, and condemning of Heresies. 592. 3. Vide. Archbishop. Braghan a noble Britan; styled King. 585. 10. Braghan had 12. sons, and 12. daughters all happy Saints. ib. S. Brendon found in an Island of America a Monastery of disciples of saint Patrick, and saint Albeus. 328. 3. Brennus' commonly supposed to be a Britain, and brother to our King Beline. 119. 4. S. Bridget became a Nun in the I'll of Mona. 605. 11. or 608. 11. Britain the Queen of Islands. 32. 4. Britain called by some an other world. 141. 3. Three Britain's of old. 48. 6. Britain divided into Cambria, Loegria, & Albania by Brutus. 280. 1. Britain divided also into 5. Provinces. 35. 8. 187. 2. Britain divided into 3. Provinces by the Romans: their names and Metropolis. 314. 3. Britain had anciently 28. Cities. 285. 1. Their names. 285. 1. etc. The number of Britan Lands. 141. 3. Britain subject to diverse petty Kings. 127. 1. Britain made Tributary to the Romans by julius Caesar. ●1. 1. Britain kept under the Romans with a small garrison. 1. 1. Britain never so servile to the Romans as other kingdoms. 232. 2. Britain never subjects to the Romans jure belli. 238. 4. All Britain belonged to the Romans in the time of Maximus. 575. 6. Britain had always its own Kings both by inheritance, and descent from their ancient British Regal Race. 232. 2. The old right, and Title of Britain to the Lands near Norway, and Denmark. 334. 1. Britain's Conversion foretold by the Prophets of the old Testament. 31. 3. Britain began to be enlightened with the sun of the Gospel even in the days of Tiberius. 21. 4. Britain enjoyed diverse Bishops and Priests after saint Aristobulus death. 171. 3. Manifold lets of the general Conversion of Britain. 232. 1. etc. Britain generally converted under S. Eleutherius. 255. 3. 270. 6. Britain received in king Lucius time the old Decrees of the primitive Popes. 338. 4. Britain the first kingdom in the world that generally, and publicly received the faith of Christ. 250. 5. Britain's general Conversion neither lawfully might or could be established without the help and Power of the Roman Apostolic See. 248. 3. Britain received Church discipline from Rome; and when. 320. 7. Great increase of Christians in Britain, in Pope Higinius time. 209. 3. Britain a Pattern to divide other Provinces into Dioceses, and Parishes. 338. 1. Britain at variance by reason of King Lucius death without a successor. 250. 1. Britain distempered in civil affairs by the long absence of Constantine. 542. 2. Britain at civil wars. 542. 3. Little Britain probably the place given by Constantine to the British Soldiers which had served him in his wars. 542. 2. Britain as free as any Nation from the Arrian Heresy. 544. 7. Britain received, and observed the Nicen faith. 546. 9 All Britain not perfectly free from the Arrian contagion. 555. 8. Britain in S. Ninians time did agree in Religion with the present Roman Church. 589. 4. All Britain subject unto the Pope in spiritual business until Caluins' time. 353. 4. Britan's carried as Prisoners, and Hostages to Rome. 1. 1. The Britan's temporal dependence on the Roman Empire, occasion of their greatest spiritual good. 2. 3. The Britan's belief of Christ to come, did not diminish in the inhabitants after the death of josinas', and Finnanus. 11. 6. Many Britan's lived in perpetual chastity before the Nativity of Christ; and why. 16. 7. Some Britan's came to more knowledge of Christ in Tiberius' days. 12. 1. Many Britan's converted at Rome. 19 2. A reason out of S. Ambrose of the Roman Britan's so quick Conversion. 20. 3. Britan's of the Northern parts Conversion before those of the South. 34. 6. The Britan's first Apostle necessary to be known. 40. 1. With what Nations the Britan's had commerce at Rome. 21. 4. The Britan's well affected to the Romans under Tiberius 23. 4. Divers Britan's probably converted with S. Mansuetus by S. Peter. 32. 5. divers Britan's probably accompanied S. Peter from hence to Rome. 162. 2. The first Christian Britan's honour, & love towards S. Peter. 164. 3. Our Britain Christians probably buried S. Peter. ib. Britan's both at home, and else where enjoyed quietly under the Romans the free use of Christian Religion until the Persecution of Dioclesian. 164. 3. 20000. Britan's served under Vespasian at the sacking of Jerusalem. 166. 2. Credible that many of these Britan's were Christians. ib. Many Britan's received the faith in the time of Antoninus Pius. 203. 4. Britan's ever loved learning. 206. 8. Many Britan's went to Rome to enable themselves in learning, & Religion for the general Conversion of Britain. 222. 4. Britan's the first Christian people in the world. 335. 3. Britan's and Scots received not their first faith from any Church of Asia. 353. 4. Many Britan's fall again into Paganism. 367. 3. Britan's sent to Rome to pay Tribute accustomed to sacrifice in the Temple of Mars. 367. 3. Britan's knighted at Rome, with Pagan rites, and ceremonies. 367. 3. The Britain Christians manifold miseries in Dioclesian's Persecution. 423. 2. etc. Britan's fly to the Scots, and Picts to avoid Persecution. 429. 1. The Britain christian's care in restoring Religion after the Persecution of Dioclesian. 180. 8. The Britan's devotion to S. Simeon Stellita. 589. 5. The Britan's detested the Pelagian Heresy. 610. 6. S. Brithwald a Monk of Glastenbury. 333. 9 Saint Brithwald chosen Abbot in the Monastery of Reculuer in Kent. ib. S. Brithwalds' Vision of S. Peter. 76. 12. Brutus a Trojan landed hear in the time of Hely and Samuel. 280. 1. Brutus' called this Country before named Albion, Britannia. ib. Brutus' divided at his death the Island to his sons. ib. C. S. Cadocus Bishop and Martyr, a Prince by birth, his Monanastery where builded. 603. 9 S. Cadocus large alms. 604. 9 Caelius Sedulius a Scot, a man of great learning, and by some a Bishop. 593. 3. Caelius Sedulius preached in the East. ib. Caelius Sedulius professed the same faith with the present Roman Church. 593. 3. Caelius Sedulius his works approved by saint Gelasius Pope. ib. Caelius Sedulius styled by S. Gelasius Venerabilis. ib. Some of his writings used in the Church public service. ib. Caerlegion first builded by Belinus. 281. 3. Caerlegions diverse names. ib. Caerlegion not so called from any Roman Legion. 181. 10. Caerlegion an Archflamen Seat. 281. 3. Caerlegions Archbishops. 319. 4. The glory of Caerlegion. 428. 3. or 425. 3. Caerlegion School brought forth many glorious Martyrs during the Persecution of Diocletian. 427. 2. S. Caffo saint Kebius Disciple. 567. 4. A strange wonder performed by him. ib. Saint Caius Pope, and Martyr. 385. 17. S. Caius Kinsman to the Emperor Dioclesian. ib. S. Caius his Decrees. ib. Caius Caligula the Emperor a friend to Christians. 30. 1. Caius Caligula profains the Temple of the jews. ib. Caius Caligula banished Pilate, and deposed Herod. ib. Caius Caligula makes only a show of war against the Britan's. 30. 2. Calixtus succeeded fainct Zepherine in the Apostolic See. 372. 1. Calphurnius Agricola sent by M. Aurelius to keep Britain in subjection. 220. 2. Cambridge once Granta or Grantha. 205. 6. Cambridge builded, and founded by Cantaber a Spaniarde. 206. 7. Cambridge Walled by Grantinus. 206. 7. Cambridge a renowned ancient university. 205. 7. etc. Cambridge men instruct King Lucius and other Kings of Britain in the Christian faith. 205. 7. Charters of privileges, and immunities of King Arthur to Cambridge 205. 7. The Charter of Cadwalladar to Almericus Rector of the Scholars of Cambridge. 205. 7. Cambridge burned in the Persecution of Dioclesian. 425. 3. or 428. 3. Cambridge Scholars generally converted. 269. 4. Cambridge privileges granted by, the Pope's Honorius and Eleutherius. ib. Cambridge privileged by King Lucius. 308. 6. Canobeline, or Kymbeline King of Britain. 1. 1. S. Canoch the eldest son of Braghan a noble Britan. 585. 10. S. Canoch gave himself wholly to the contemplative life. ib. Canterbury first a Flamens seat. 289. 5. Canterbury a Primats See. 178. 6. Canterburys old Church of S. Martin built in King Lucius time. 289. 5. The same Church a Bishop's sea●. ib. S. Carantocus son, and heir to King Kederic. 585. 11. 603. 9 S. Carantocus embraced a Religious life. 586. 1. S. Carantocus preached in Ireland, and when. 586. 11. 603. 9 S. Carantocus diverse Pilgrimages. ib. Carausius succeeded Bassianus in the the kingdom of Britain. 373. 2. The time of Carausius reign. 373. 2. Carausius joined with the Picts which Fulgentius had gathered together against Severus. ib. Carausius slew Q. Bassianus a Legate of the Romans. 374. 2. Carausius but a young man in the time of Bassianus. 374. 3. Carausius procured at Rome to be Admiral of the British seas. ib. Carausius according to some of a kingly, according to others of a base lineage. ib. Carausius probably a Christian, and defender of Christians. 375. 3. Carinus' created Cesar. 391. 1. Carinus' slain by lightning. ib. Cathecumen not admitted to Apostolical function. 24. 9 King Ceolnulfus became a Monk in the Monastery of Lindisfarme. 329. 5. Ceolnulfus procured a dipensation for the Monks to drink wine, or ale. ib. Cerialtanus' murderer of S. Melorus. 390. 5. Cerialtanus' sons unhappy death. 390. 5. Cerialtanus falls blind, and dies. ib. Tow miraculous Chapels in the I'll of Lewis. 102. 3. The Charters of our Kings the most credible testimony in things o● Antiquity. 108. 1. The Charters of diverse Kings do testify, and approve the History of S. joseph of Arimathia. ib. Chrestus a wicked Pagan by some translated Christus. 83. 4. Chrism according unto Protestants appointed by Saint Fabian to be halowed on Maunday Thu●sday. 378. 4. He not the first Author of consecrating thereof. 379. 4. Consecrating of Chrism taught by Christ, and received by the Popes from the Apostles. ib. Christ borne in the 42. year of Augustus the Emperor. 1. 1. Christ in his last supper offered himself in sacrifice, and commanded Priests to do the same. 380. 8. Christ his coming publicly preached in Rome before his Passion. 19 1. Christ after his Ascension actually consecrated no Bishops. 98. 9 Christ committed that function to his Apostles. ib. Christ appeared to S. Peter near to the gate of Rome. 163. 2. The Christian faith promulgated without any hindrance under Tiberius. 15. 5. Christians accused as enemies of the Roman Empire. 365. 2. Many Christians in the Persecution of Dioclesian fled into Britain. 170. 2. 17000. Christians martyred by Dioclesian in 30. days. 416. 4. Churches builded in Britain in honour of the Nativity of our Saviour, and when. 9 2. The most ancient Churches of Britain dedicated to Saint Peter. 45. 3. A Church in Cornhill at London dedicated to S. Peter. 101. 1. The antiquity of the same. 284. 5. The same a Metropolitan See. 305. 3 The Church of fainct Peter at Westminster probably an archiepiscopal Seat in King Lucius time. 306. 3 A Church dedicated to our Lady at Glastenbury. 99 11. Other Churches dedicated to the honour of our Blessed Lady. 128. 2. 136. 2 Churches dedicated unto Saints. 128. 2. 136. 2. 304. 1. 524. 15. etc. Churches hallowed. 288. 5. divers Churches yet remaining in Walls dedicated to saint Socrates, and saint Stephen. 180. 9 Churches founded by King Lucius. 305. 1. The number of our British Churches in King Lucius time. 306. 4. etc. The Church called Michaelium in Constantinople. 502. 3. The Church of Michaelium adorned with Altars, and Crosses. 503. 4. The Church builded by saint Helena at our Saviour's Sepulchre, exceeded in beauty the Temple of Solomon. 521. 2. A short description of the same. 521. 3. The Dedication of it. 522. 4. In the Church built on mount Olivet the print of our Saviour's feet could no ways be continued to the rest of the pavement. 523. 10. In the same Church that place of the Roof where our Saviour ascended, could not be covered. 524. 12. Churches destroyed in Britain by Maximian. 419. 3. or 410. 3. The Protestant's description of Christ's visible Church. 90. 2. Three things according to Protestant's essential to a Church; and what they are. ib. The Church founded upon S. Peter. 383. 11. or 393. 11. The chief care of the Church committed to saint Peter, and his Successors. 161. 1. Out of the Church no salvation to be expected. 90. 1. Churches never ruled by Monks without Bishops. 357. 4. King Cissa persecuted the Monks of Abingdon. 601. 7. Cissa the first Renewer of the same Monastery. 602. 7. Many Cities called Augusta in respect of the nobility of the place. 181. 10. These Cities not so named from the Roman Legion Augusta. ib. S. Claudia with her Britan Parents a Christian. 33. 5. S. Claudias Britan Parents the first entertainers of saint Peter at Rome, and their house the first Church for Christians there. 33. 5. 55. 2. 56. 4. S. Claudia a Christian before saint Paul's first coming to Rome. 143. 5. S. Claudia yet but young deserved the style of one of the 4. principal Christians. 58. 5. All objections to prove Claudia honoured by S. Paul for a renowned Christian, not to be our British Lady Claudia, disproved. 154. 2. etc. S. Claudia called Sabinella, and why. 155. 4. Saint Claudia never sent saint Paul's Epistles, or Marshal's Epigrams into Britain. 156. 6. etc. Saint Claudia condemned Marshal's Epigrams for their scurrility. 156. 6. S. Claudia renowned for her learning, and skill both in Latin and Greek. 158. 8. 160. 9 S. Claudia, did not translate S. Paul's Epistles. 158. 8. Saint Claudia her house in Rome brought great profit to Christian Religion. 159. 9 The same as a Christian Schooll to teach the Christian faith in Britain, and the Western Nations. 160. 10. Saint Claudia had a second place at Rome for burying of Martyrs. 182. 11. S. Claudias children's pains, and charges in furthering the Conueruersion of Britain. 199. 6. S. Claudia indeed her days at Sabinum in Vmbria. 161. 10. Claudius' the Emperor banished the jews from Rome. 82. 3. Claudius' brought the Orcadeses, and Anglesie into subjection. 335. 4. S. Clement goes into jury to receive instructions about our Saviour. 19 2. S. Clement converted by S. Peter. ib. S. Clement was personally with S. Peter in Britain. 164. 3. 176. 5. S. Clement succeeded S. Cletus in the government of the Roman See. 173. 1. S. Clement constituted by saint Peter his successor. 173. 2. S. Clement numbered after S. Cletus, and S. Linus, and why. 174. 2. etc. S. Clement yielded the Papacy to S. Linus. 175. 4. S. Clement twice Pope. 176. 5. S. Clement sent Bishops into Britain 177. 6. Saint Clement sent Bishops into France. ib. S. Clement by the prerogative of the See of Rome commanded the Bishops of the East to sand Bishops and Preachers into the West. ib. S. Clemant bamnished by Traian into the Island Chersonesus. 185. 1. S. Clement Martyred. ib. S. Cletus succeeded S. Linus in the See Apostolic. 169. 1. Coel King of Britain. 373. 2. 452. 4. Coel Father to the Empress Helena. ib. Coel slaines Asclepiodotus. 451. 2. Coel ceaseth the Persecution against Catholics. ib. Coel frees Britain from the Power of the Romans. ib. Coel enacteth a severe Law against the Romans, and their favourers. 453. 4. Coel in dread of Constantius. 376. 5. or 373. 5. Coel concludeth a peace with Constantius. ib. Coel gave Constantius his daughter Helena in marriage. ib. Coel either twice King, or else not King until towards his death. 376. 6. or 373. 6. Coel propably a Christian. 453. 4. Coel his death. 459. 3. Coillus when King of Britain. 196. 1. Coillus begot Lucius in his old Age. ib. Coillus confirmed the Privileges of the Monastery of Glastenbury. 198. 6. Coillus supposed to have been a Christian King. 198. 3. Coillus was no Christian King. 133. 5. Coillus in some sense may largely be called a Christian. 134. 7. Coillus did probably write unto Pope Alexander that he was willing to give way to Christian Religion. 198. 6. S. Columbanus writ a Rule of Monastical life. 330. 6. S. Columbanus his Rule confirmed by Pope Honorius. 330. 6. 332. 8. S. Columbanus a Monk of Bangor, of our ancient British Order. ib. S. Columbanus founded many Monasteries both of Monks, and Nuns of our old Order. ib. The Monks of Lirinum united themselves with S. Columbanus in his Rule. 332. 9 The 10. Commandments given by God in the Law of Moses. 244. 4 The 10. Commandments all of the Law of Nature, excepting that of observing the Sabbath. ib, Commodus succeeded his Father Marcus Aurelius Antoninus in the Empire. 247. 1. Commodus exceeded all former Emperors in impiety. ib. Commodus favourable to Christians. ib. Communion under one kind used in the time of Pope Cornelius. 381. 8. or 391. 8. Communion under one kind used in S. Syluesters time in the Church of Rome. 539. 2. Conche S. Martin's Sister, and S. patrike mother. v. Couch. Sacramental Confession in S. Syluesters time. 538. 2. Confirmation allowed for a Sacracrament by S. Cyprian. 382. 10. or 392. 10. Confirmation defined to be a Sacrament in the Council of Arles. 483. 2. Constantius Clorus elected Cesar. 391. 1. Constantius employed in cruel wars in Germany. 418. 2. Constantius hath the recovery of Britain committed unto him. 392. 1. 458. 1. Constantius twice in Britain. 376. 5. or 373. 5. Constantius concludes a peace with King Coel. ib. Constantius marrieth King Coels' daughter Helena at his first coming into Britain. ib. Constantius marriage with S. Helena true marriage even by the Roman Laws. 458. 1. Constantius put away S. Helena. 409. 4. Constantius by his divorchment of Saint Helena deprived himself of regal Power in Britain. 409. 4. Constantius receives Theodora a Pagan Concubine under the name of wife. 409. 4. Constantius marriage with Theodora adulterate. 458. 1. Constantius receiveth again his wife S. Helena. 458. 1. This was at his second being in Britain. 376. 5. or 373. 5. Constantius no instrument of Persecution. 409. 4. 460. 5. Constantius finding the Christians in Britain free at the death of King Coel so preserveth them. 411. 4. etc. 460. 5. etc. Constantius always a worshipper of the true God. 410. 4. or 419. 4. Constantius memorable act to make trial of true Christians. ib. Constantius restoreth Christian Religion in Britain, and other places. 463. 2. etc. Constantius permitteth Churches to be erected. 464. 4 Constantius falls sick at York. 465. 4. Constantius warned by an Angel to leave the Empire to Constantine. 396. 6. 465. 5. Constantius crownes his son Constantine Emperor, and prophesieth, that he should advance Christian Religion. 465. 5. Constantius dieth at York. 401. 9 The time of Constantius death. 466. 6. or 464. 6. Constantius sumptuous burial at York. ib. Constantius burial performed according to some with Christian solemnities. 412. 5. Constantius body found at Caernaruon, and honourably emtombed among other Christians. ib. Constantine the Great, son of Constantius, and S. Helena. 396. 6. Constantine a Britain by birth. ib. Constantine escapeth from Dioclesian, and Maximian. 465. 5. Constantine arrives safely at York. ib. Constantine crowned Emperor. ib. Constantine proclaimed Emperor in Britain. 467. 1. Constantine designed to be Emperor by God himself. 467. 1. Constantine kept Britain quiet for Religion. ib. Constantine restored all holy places in Britain. ib. Constantine had his education at Abingdon. 469. 3. Constantine in Britain prepares war against the infidel Persecutor. 470. 1. Constantine carried with him from Britain a great Power of his Country British Soldiers. 542. 2. Constantine committed the government of Britain to the Roman Proconsul's. 542. 3. Constantine a worshipper of Christ before his miraculous Conversion. 471. 2. Constantins' miraculous Vision of the Cross. ib. Constantins' Vision of Christ in his sleep. ib. Constantine commands Christ only to be worshipped. 472. 3. Constantins' miraculous Victory against his Pagan enemies by the sign of the Cross. 472. 4. Constantine advanceth Christian Religion in all places, destroying Idolatry. 472. 5. Constantins' wonderful care, devotion, and expedition in establishing Christian Religion, and destroying Idolatry. 473. 5. Constantins' great reverence to the sign of the Cross, the ensign of his Victories. 473. 6. 488. 6. Constantine troubled with a Leprosy▪ 475. 2. Constantine counselled by the Pagan Flamens to wash himself in a Bath of children's blood. 475. 2. Constantine abhorreth the fact, & restoreth the children with rewards. ib. Constantins' Vision of Saint Peter, and S. Paul. ib. Constantins' Baptism, Confirmation at Rome by Saint Sylvester. ib. The miracles which happened thereat. ib. Constantine did not prolong his Baptism so long as some writ. 489. 1. etc. Constantine made a public Oration persuading to embrace Christian Religion. 476. 4. Constantine puts out an Edict against the jews. 480. 4. Constantine consented, and in due manner subscribed to the Roman Council under S. Sylvester. 481. 5. Constantine subscribed in the Council of Arles. 483. 3. Constantine did never call, or confirmed any Council as a supreme judge, or sentencer. 541. 5. Constantine put out an Edict for the quiet of Christians in all places. 486. 1. Constantine overthrows Licinius. 487. 2. Constantine by public Edicts ascribeth his victories to Christ. 487. 4. Constantine honoureth the chaste, and virginal life. 488. 7. Constantine exempted the Clergy from secular judges. 489. 7. Constantins' donation, and munificent enriching the Church of Rome. 497. 1. l etc. Constantine determined to place his Imperial seat at Troy. 500 1. Constantine in a Vision commanded to build his Imperial City at Byzantium. 501. 1. Constantine calls his Imperial Seat Constantinople. 502. 2. or 495. 2. Constantine acknowledge the Primacy of the Church of Rome. 506. 3. Constantine furthereth the Council of Nice. 507. 6. Constantine refuseth to sit down until the Council had caused him so to do. ib. Constantine banished Arrius. 507. 7. Constantins' humble reverence to S. Anthony. 522. 6. Constantine made peace with the Persians. 531. 4. Constantine procureth quietness for the Christians in Persia. 532. 6. Constantins' great devotion at the feast of Easter. 532. 5. Constantine frounded a famous Church to the 12. Apostles in Constantinople. 532. 6. Constantine erected in the same stately Images of all the Apostles. ib. Constantine held prayers and protection of Saints, and help to the dead by them, and prayer for the dead by the living. 533. 6. Constantine reverenced Relics. ib. Constantine commanded S. Athanasius to be restored. 531. 3. Constantins' death. 534. 8. Constantine died not so soon as some writ. 530. 1. Constantine lived until the year. 339. or 340. 531. 3. Constantins' dead body used with great Christian pomp. 534. 8. Constantius dead body greatly reverenced by the Christians. 534. 8. Constantine worshipped in his picture after his death. 535. 9 Constantine prayed for by Priests, and others after his death. ib. Constantins' Relics work many miracles. 535. 10. Constantins Image works many miracles. ib. Constantine enrowled among the Saints in the Greek Meneologe. 477. 5. S. Constantia Constantins' daughter a Virgin, and holy Nun. 535. 10. S. Constantia cured from a Leprosy by S. Agnes. ib. S. Constantia erected a Nunnery by the place where she was cured. 536. 10. Constantius not presently after his Father Constantins' death infected with the Arrian Heresy. 548. 1. Constantius consented to the recalling of S. Athanasius from exile. ib. Constantius sent diverse friendly letters to S. Athanasius. ib. Constantius falling into Heresy a great hurt to Catholic Religion in many places. 544. 7. Constantius consented to the calling of the great Council of Sardice. 548. 1. Constantius laboureth to pervert the Council of Ariminum. 553. 4. Constantius persecuteth Catholics. 553. 5. Constantius commandeth Vrsatius to persecur the Bishops that would not subscribe to the Arrian Heresy. ib. Constantius malice against Liberius Pope. ib. Constantius his Persecution came not into Britain. ib. Constantius by some excused to be no Heretic, but a professed Catholic at his death. 559. 6. Constantius confessed Christ to be the natural son of God. 561. 8. Constantius acknowledged three faults at his death, and which they were. 559. 6. Penitent for the same. ib. Constantius his holy death. 560. 6. An Angelical harmony heard at his burial. 560. 7. Constantius baptised by Enzoius an Arrian. ib. Constantius baptised with the true form of Baptism. 561. 8. Constantius Age, and time of death. 561. 9 Constantius sent julian the Apostata to the dangerous wars of Gallia with intention to have him slain 562. 1. Constantius secretly incited Vadomarus King of the Frankes to take arms against julian. ib. S. Cornelius Pope maintained appeals to Rome. 384. 12. or 395. 12. Saint Cornelius his other Decrees. ib. S. Cornelius Martyred. 379. 5. Couch or rather Conche S. Martin's Sister married in Britain. 577. 1. Couch S. patrike Mother. ib. Couldeis men so called by the Scots, and who they were. 588. 4. Couldeis the principal instruments in converting the Scottish, and British Nations. 389. 4 Couldeiss chosen for Bishops. ib. General Counsels necessary. 506. 3. No general Council to be gathered without the authority of the Church of Rome. 540. 4. The first Council of Anthioch ordained that in every Province their should be a Metropolitan. 188. 3. A Council of Bishops in Cornwall. 388. 4. A Council gathered by S. Sylvester at Rome. 480. 4. This Counsels Decrees concer-cerning Orders, the Primacy etc. 481. 5. The first Council at Arles in France consisting of 600. Bishops. 482. 1. The Legates of the Pope their present. ib. This Counsels Decrees. 482. 2. The Council of Nice gathered. 505. 1. etc. The Pope's Legates subscribed first in the same. 506. 2. The Council of Nice desireth the Confirmation of the Pope. 509. 12. The Council of Sardice confirmed the Nicen faith. 548. 1. The Council of Sardice Orthodoxal. 550. 3. The general Council of Sardice quite different from an heretical Conciliable of the same name. ib. The Council of Ariminum gathered. 551. 1. The number of Bishops there both Catholic, and Arrian. 552. 2. The Council of Ariminum subscribed to a Material error. 553. 4. The Council of Ariminum dissolved. ib. Crathlint King of the Scots builded S. Amphibalus a Church in the I'll of Man. 430. 2. Crathlint his great zeal and devotion. ib. Crete an Island in the Adriatic Sea. 142. 4. Crete anciently known by the name of Hecatompolis. 143. 4. 210. 3. The Metropolis of Crete, Metropolis to the adjacent Lands. 143. 4. Crosses made, and worshipped. 138. 5. 328. 5. etc. Crosses and Images certain tokens of Christianity. 323. 2. or 321. 2. The Cross of our Saviour found out by S. Helen. 515. 8. etc. The Cross of our Saviour known by a miracle. 520. 22. The Cross of our Saviour diminished not for being cut, and carried away. 520. 21. Crucifying never used by Britan's. 45. 3. Curia a City in Rhetia when builded. 348. 5. Curia when first a Bishop's seat. ib. A custom amongst the Romans to have all strange events related to the Emperor at Rome. 3. 3. D. S. Damasus Author of the Pontifical. 174. 2 S. Damasus an advancer of that Religion which Protestants call Papistry. 576. 8. S. Damianus, and Fugatianus appointed by S. Eleutherius for his Legates into Britain. 260. 1. S. Damianus, and Fugatianus their Power, and Commission. 260. 2. etc. S. Damianus and Fugatianus planted Christian Religion in Britain. 263. 5. etc. S. Damianus and Fugatianus were both Bishops. 265. 7. S. Damianus and Fugatianus preaching in Britain, and many converted by them. 266. 1. etc. A Protestant confuted for affirming them to have prevailed little in preaching. 267. 2. S. Damianus and Fugatianus converteth universities. 269. 4. Saint Damianus and Fugatianus change the Pagan Temples into Christian Churches. 304. 1. S. Damianus and S. Fugatianus returned to Rome, for the Confirmation of what they had done. 312. 2. S. Damianus came back again with the same. 316. 1. etc. We find nothing of their final departure. 319. 4. S Damianus, and Fugatianus ●ad places of honour here according to their worth. ib. S. Damianus, and Fugatianus search after the Monastery of Glastenbury. 323. 2. or 321. 2. S. Damianus and Fugatianus contitinued long at Glastenbury. ib. S. Damianus and Fugatianus appointed 12. to dwell at Glastenbury in honour of the first 12. inhabitants. ib. S. Damianus and Fugatianus submitted themselves to the Rule of S. Ioseph. 332. 8. S. Damianus and Fugatianus preached likewise to the Scots. 334. 1. etc. S. Damianus and Fugatianus Acts committed to writing. 337. 1. S. David the Pope's Legate in Britain. 332. 8. S. David founded Monasteries of our ancient British Order. ib. Deacons not to marry. 382. 11. or 392 11. Deacons to assist at the Altar. 384. 13. or 394. 13. S. Decumanus Parents, and birth place. 567. 6. S. Decumanus flieth the world. 368. 6. S. Decumenus miraculous beginning of an Eremitical life. ib. S. Decumenus manner of life. ib. S. Decumanus Martyred. ib. S. Decumanus carried his head after it was cut of to a fountain. 569. 8. The same ever since called by his name. ib. The same healthsome for the Inhabitants. ib. S. Decumanus buried, and a Church dedicated to him in the same place 569. 8. S. Decumanus had a Church dedicated to him in the Town of Welles. 569. 9 What happened to one Demetrius a Grecian travailing in Britain. 17. 8. Denotus made Bishop of Wincester and when. 320. 6. Denotus his great possessions. ib. Diadumenus v. Macrinus. Dioclesian chosen Emperor. 391. 1. Dioclesian adjoined Maximianus unto him in government. ib. Diocleans, and Maximians wicked plots wherewith they began their Persecution in Britain. 413. 1. Dioclesian forebad any to buy or sell without offering sacrifice. 416. 4. Dioclesian's Persecution lasted but 9 years in Britain. 416. 4. Dioclesian's Persecution when first raised in Britain. 420. 3. Dioclesian's Persecution exceeding cruel. 422. 1. etc. S. Dionysius Pope, and Martyr. 384. 14. or 395. 14. S. Dionysius a Monk and Eremit before he was Pope. ib. S. Dionysius converted the wife, and daughter of Decius. ib. Domitian created Emperor. 169. 2. Domitian commanded himself to be worshipped as a God. 170. 2. Domitian raiseth a cruel Persecution against Christians. 160. 2. Domitian's Persecution did not extend inselfe into Britain. 170. 2. Donaldus the first Christian King of the Scots. 334. 2. Dover Castle builded by Aruiragus. 287. 3. The Druids prophesied of a virgin's Conception. 9 1. The Druids chief Schools, & Doctors were in Britain. ib. The Druids ancient residence in the I'll of Man, by whom, and when given unto them. 10. 3. The Druids dedicated temples Ignoto Deo. 16. 7. The Druids acknowledged after their Pythagorical manner that men's souls were immortal. 17. 9 242. 2. The Druids great learning. 206. 8. The Druids Religion not prohibited by Marcus Aurelius. 238. 4. The Druids Religion prohibited to Citizens by Augustus. 238. 5. The Druids Religion oppressed in France by diverse Emperors. 238. 5. The Druids accustomed to sacrifice Romans Prisoners. 239. 5. or 234. 5. By the Druids direction Bunduica slew 80000. Romans. ib. The Druids Religion odious to the Romans. 239. 6. or 234. 6. Druids the greatest hinderers of Christian Religion. 1ST. 1. The Druids for temporal respects justly troubled for fear of the Conversion of Britain. 240. 1. divers disputations in Britain betwixt the Druids, and Christian Apostolic men. 241. 1. The Druids reason for defence of their Religion. ib. What Nations joined with the Druids in Religion. ib. The Druids worshipped the Gentiles Gods, jupiter, Apollo. etc. ib. The Druids flourished from the time of Druins that great King, and high Priest. ib. The Druids from whence so called. ib. The Druids precious attire. 242. 2. The Druids stately houses. ib. The Druids sometimes resorted into woods. ib. The Druids exempted from all exactions. ib. The Druids, chief judges in temporal, and spiritual affairs. 242. 2. The Druids had one chief over the rest. 278. 8. The Druids great wit. 242. 2. The Druids used as Ministers by all that would offer sacrifice. ib. The Druids deprived the true God of all worship. 243. 3. The Druids neither taught, nor worshipped the true God. 244. 3. The Druids absurd opinion of the transmigration of souls. 244. 4. The Druids Chymericall fiction of souls informing bodies in an other world. ib. The Druids took away all things which are required unto a true Religion. ib. The Druids Idols were not inferior in number to those of Egipte. 244. 5. The Druids immolated men in their execrable sacrifices. 245. 5. The Druids diabolical practice of Magic. ib. The Druids wives, and children common. 246. 6. The Britain's of the Druids Religion fed on man's flesh. ib. The Druids abolishing, made an alteration in politic matters. 256. 4. S. Dubritius the Popes Legate in Britain. 332. etc. E. EAster to be observed on the Sunday. 244. 2. Easter to be celebrated the same day with the Church of Rome. 482. 2. Easters erroneous observation not received by our Britan's from their first instructors in Religion. 345. 3. Edenburge in Scotland a Flamens Seat. 336. 5. Edenburge founded by King Ebrancus. ib. The Egyptians adored a child, and a virgin, and why. 6. 7. S. Edwine King of Morthunberland Christened at York. 100 1. S. Eleutherius was not Pope, or probably Priest when King Lucius sent Ambassadors to Rome. 219. 8. S. Eleutherius in great estimation for his learning. 221. 3. S. Eleutherius renowned in Britain long before his Popedom. ib. S. Eleutherius probably a Cardinal of one of our British Churches in Rome. 222. 4. S. Eleutherius probably personally in Britain. ib. S. Eleutherius succeeded S. Soter in the See Apostolic. 247. 1. S. Eleutherius established the true observation of Easter. 247. 2. S. Eleutherius a Professor of that Religion which Protestants call Papistty. 248. 2. S. Eleutherius claimed the Pope's spiritual supremacy. ib. S. Eleutherius ordained that in the Bishop's causes nothing should be determined but by the Pope of Rome. ib. S. Eleutherius by letters exhorted King Lucius unto Christian Religion. 252. 1. S. Eleutherius employed diverse Britan's in the Conversion of Britain. 265. 7. S. Eleutherius sent to King Lucius a hallowed Crown with the title of King of Britain. 299. 4. S. Eleutherius prescribed King Lucius the precincts of his kingdom ib. S. Eleutherius granted many privileges, and Indulgences in Britain. 338. 3. S. Eluanus a Catechumen when he was sent to Rome by King Lucius. 213. 2. S. Eluanus' consecrated Bishop, and that sent back into Britain. ib. S. Eluanus praised for virtue, and learning. 217. 7 S. Eluanus was not brought up in the School of S. joseph of Arimathia 258. 7. S. Eluanus gave place to S. Thean to be Archbishop of London before him. 217. 7. S. Eluanus and S. Medwin were not the chief in the Conversion of Britain. 262. 4. S. Elueus Bishop of Menevia. 586. 12. S. Elueus baptised S. David. ib. S. Emerita whose Sister she was. 348. 4. S. Emerita banished out of Britain. 414. 2. S. Emerita martyred. 402. 2. An Epitome of some Roman Emperors. 391. 1. Eridon or Criclade an University in Britain. 206. 8. S. Euaristus succeeded to S. Anacletus in his Papal dignity. 192. 1 S. Euaristus borne of a jew called judas. 192. 1. S. Euaristus ruled the Church in greater quietness than any before. ib. S. Euaristus sent a Legate to persuade Coillus' King of Britain to become a Christian. 193. 2. S. Euaristus by all accompts died in the time of Coillus. ib. S. Euaristus martyred. 195. 1. S. Eubulus named by S. Paul, probably the Father of S. Claudia, a Britain. 58. 6. S. Eusebius Pope instituted the Feast of the Invention of the holy Cross. 463. 1. Eusebius a Subdeacon of Rome sent into Britain by S. Pius. 228. 2. S. Eutichianus Pope, & Martyr. 385. 16. S. Eutichianus buried with his one hands 300. Martyrs. 385. 17. F. S. Fabianus miraculously chosen Pope. 378. 4. S. Fabianus his Decrees. ib. S. Fabianus condemned the Heresies of the Novatians, & Helchites. ib. S. Fabianus martyred. 379. 4. The Faith of Christ preached in America, and by whom. 32. 4. Fastidius not improbably Archbishop of London. 591. 3. Fasting used in the primative Church. 136. 2. 190. 5. S. Felix Pope, and Martyr. 385. 15. S. Felix Decrees. ib. S. Felix 2. substituted in the Papacy for Liberius by the Arrians. 556. 1. S. Felix thrown out of the Church by the Romans. 557. 2. S. Felix excommunicated Constantius for his Arrian Heresy. 558. 3. S. Felix martyred. ib. Fergusius King of the Scots a restorer of Monasteries. 605. 12. or 608. 12. Fincomarke King of Scotland. 582. 6. Fincomarke Successor to Crathlint. 583. 6. Finnanus King suffered any that would to adore the true God. 10. 3. The word Flamen not known until Numa Pompilius days. 281. 2. Flamens why so called. ib. The Flamens malice against Christians. 197. 3. The Flamens Sees turned into Bishop's seats. 275. 5. Flamens v. Archflamen. France never esteemed a barbarous Nation. 117. 2. France once called Galatia. 119. 5. The Romans altered the name into Gallia. 120. 5. The limits of France. 118. 3. France fare remote either from the Arctic, or Antarctic Pole. 117. 2. France the place where the Romans children were accustomed to be instructed in learning, and civility. 118. 2. The French had learning before the Grecians. 118. 2. taught by S. Cyprian. 380. 8. S. Fridolin a Prince's son of Britain. 594. 4. S. Fridolin preached in Britain, and else where. ib. S. Fugatianus v. Damianus. Fulgenius contends with Severus for the Kingdom of Britain. 369. 1. Fulgenius gathered an army of Picts against Severus. 369. 5. Fulgenius slew Severus in a Battle at York. 368. 4. Fulgenius mortally wounded in the same battle. 370. 1. Fulgenius had no Title to the kingdom of Britain. ib. G. GAlba Emperor but 6. months. 165. 1. Gallienus recalled all Edicts against Christians. 387. 1. or 397. 1. Gallienus giveth free liberty for Christian Religion. ib. The Gauls divided into the Gauls of Europe; and those of Asia. 118. 3. Gauls in Asia described. ib. The Gentiles general Conversion mentioned by the Prophet Malachy, reserved to the honour of Britain. 541. 1. Genuessa Queen of Britain, Aruiragus wife. 121. 8. S. German a Monk of Lirinum. 332. 8. Germany when first so called. 119. 4. The Germans worshipped none for Gods but such as they could See. 243. 3. Gildas a British Writer styled▪ The wise. 194. 2. Tow other Britain Writers of the same name. 112. 1. Who they were, and where they lived, and died. ib. Gildas Cambrius a noble Britan Poet. 158. 7. Gildas Cambrius probably brought Marshal's Epigrams into Britain. ib. S. Gildas Albanius a renowned Preacher in Britain, and when. 385. 11. S. Gildas Albianus famous for miracles. 603. 9 S. Gildas Albianus builded himself a Cell. 603. 9 S. Gladusa Daughter to Braghan a noble Britan. 585. 10. S. Gladusa married to King Gundleus ib. Glamorgan an University in Britain. 206. 8. Glastenbury a Town in Somersetshire. 127. 1. Glastenbury Monastery once a solitary desert. 123. 1. Glastenbury called the second Rome for the multitude of Saints buried their. 106. 5. 324. 3. Glastenbury Monastery renewed by the assistance of King Lucius. 309. 7. Glastenbury Religious men all dead before the time of King Lucius. 322. 1. Glastenbury found out by S. Damianus, and S. Fugatianus. 323. 2. or 321. 2. Glastenbury inhabited a new by 12. of S. Damianus, and Fugatianus companions. 324. 3. The Churches builded their by them. ib. Glastenbury Churches Indulgences. ib. Glastenbury Monks continued their many hundread years. 326. 5. Glastenbury not ruinated either by the Roman, Saxon, or Danes Persecution. 326. 5. Glastenbury miraculously preserved from the destruction of the Danes 327. 5. or 328. 5. Glastenbury Monks chastity, poverty, and obedience. 327. 1. or 328. 1. etc. Glastenbury Monks holiness, and austerity of life. 328. 2. Glastenbury Monks eat only fruits, herbs, and bread. 329. 4. Glastenbury Monks did drink only water. 329. 5. Glastenbury Order, and Monastery the most ancient of all the world. 330. 6. Glastenbury the Mother of diverse Orders. ib. Many Apostolic men, and Orders that came into Britain joined with those of Glastenbury. 331. 7. Glastenbury Monks much different from the Monks of any new Order that came into Britain. 333. 9 Glastenbury Monastery wether destroyed by Maximian, & renewed by Constantine doubtful. 470. 4. The names of the Monks living at Glastembury in S. Patriks time. 599. 1. Gloucester, once Caerglou built by King Aruiragus 132. 2. Gnostik Heretics given to all filthiness. 366. 2. Gnostikes accounted for Christians with Pagans. ib. Gnostikes the cause of Persecution against Christians. ib. God without beginning or ending was caused by no other. 243. 3. God only to be adored. ib. The Celestial body's witness that there is a God. ib. No God could be consecrated by the Emperor amongst the Romans without approbation of the Senat. 15. 6. S. Gudwall brought up, consecrated Priest, and Bishop in Britain. 586. 11. S. Gudwall enters into a Monastery. ib. S. Gudwall preacheth in Flanders. ib. The time of his death. ib. The place of his burial. ib. Guiderius King of Britain. 27. 7. Guiderius denied tribute to the Romans. 23. 8. Queen Guenhumar received the habit of a Nun, and where. 603. 9 S. Gundleus leaves his Kingdom to his son Cadocus. 585. 10. S. Gundleus great austerity of life. ib. H. THe Hand-kerchif wherewith S. Veronica wiped our Saviour's face brought to Rome. 13. 3. The same received with great reverence by Tiberius. ib. It healed his incurable disease. ib. Where it is to be seen at this present. ib. Heirgustus' King of the Picts a Christian. 575. 6. Heirgustus' suffered by Maximus to reign quietly for a small tribute. ib. Heirgustus' great reverence to S. Andrews Relics. 588. 3. Heirgustus' builded a Church to S. Andrew. ib. S. Helena borne of noble Parents in Britain. 392. 2. S. Helena the sole heir, and daughter to King Coel. ib. S. Helena was not borne in Bithynia. 392. 3. S. Helena but young when she married Constantius. 377. 6. S. Helena the lawful wife of Constantius. 392. 3. From whence it came that she was called Concubine. 393. 1. 397. 6 S. Helen's sumptuous palace. 395. 4. S. Helenas lands about Trevers probably descended to her by her Mother. 395. 5. S. Helenas Sanctity of life. 395. 4. S. Helenas beauty, learning and other qualities. 398. 8. Whence first called Stabularia. 400. 9 S. Helena in some sort may be called and Inholdresse. 397. 6. S. Helena the Mother of 4. Children. 401. 1. S. Helena always a Christian. 406. 1. etc. S. Helenas gifts to the City of Trevers. 407. 2 S. Helena not baptised by S. Sylvester. 408. 3. S. Helena compelled to departed from Constantius. 414. 2. S. Helena persuades Constantine to persecute the jews. 478 1. S. Helena never a jew or corrupted by such. 478 2. S. Helena departed not out of Britain with her son Constantine. 478 2. etc. S. Helena present at Rome at the Roman Council & consented to it. 480. 4. S. Helena visiteth the holy land. 513. 1. S. Helenas great labours in finding out the holy Cross. 515. 8. etc. The time she found the Cross 463. 2. S. Helena sent part of the Cross, and the Nails to her son. 519. 20. S. Helena builded a new City called Jerusalem. 521. 1. S. Helena buildeth a sumptuous Church at our Saviour's sepulchre. 521. 1. S. Helena waits on two Nuns in Jerusalem. 522. 5. S. Helena founded a Religeous house of Nuns. 527. 23. S. Helena builded a Temple where she found the holy Cross. 522. 7. S. Helena founded divers other Churches 522. 7. & sequent. S. Helena turned the Potter's field into a burial place for strangers. 525. 19 S. Helenas happy death. 527. 23. The year of the same. 527. 26. Two Cities builded in her name. 527. 25. S. Helenas body carried from Rome to Constantinople. 528. 24. The day of her festivity. 528. 25. Heliogabalus, Bassianus son chosen Emperor. 372. 3. Heliogabalus name and linadge. ib. Heliogabalus true heir to Britain but never enjoyed it. 373. 2. Heluius S. joseph of Aramathias nephew. 124. 1. Heluius came in S. josephs' company into Britain. ib. Hengistus his murders. 600. 4. Hengistus destroys Monasteries. ib. Heraclius a Soldier converted, and how. 440. 3. 442. 1. Heraclius his desire of Martyrdom. 442. 1. Heraclius beaten, and cruelly bruised. 443. 2. Heraclius cured by touching S. Alban head. ib. Heraclius buried S. Alban. ib. Heraclius martyred. ib. Hermes the chief Perfect of Rome converted by S. Alexander Pope. 197. 3. Herod declared by the Senate King of the jews. 5. 5. Herod builded Caesarea in honour of Augustus. ib. Hiberia a Country so called in Armenia. 28. 5. A Hierarchy acknowledged by Protestants in the Church. 93. 1. etc. The Hierarchy of Archbishops, Bishops, etc. settled in Britain by the Pope's Authority. 272. 1. etc. The Hierarchy of the Church of Britain derived from S. Aristobulus. 93. 2. The Hierarchy instituted by S. Peter in Britain, did continue without interruption until Queen Elizabeth's Protestant Persecution. 41. 1. S. Higinius Successor in the Papacy to Saint Telesphorus. 208. 2. S. Higinius his Religeon by English Protestant's testimony in things now questioned by them. ib. S. Higinius careful of the conversion of England. 209. 3. S. Higinius sent a letter to King Lucius to further his conversion. 211. 5. S. Higinius Martyred. 219. 1. Hildebertus' the learned Tutor of Coelius Sedulius probably Archbishop of York. 590. 1. or 560. 1. Historians deputed unto the Emperor's reign the year werein he died. 201. 1. Historians mistook in setting done the time of King Lucius conversion. 220. 3. Historians often mistaking the name of Pope Eleutherius. 221. 3. Hugh Earl of Shrewsbury dieth a miserable death; and why. 567. 5. I. S. james the Apostle preached not in Ireland. 25. 1. S. james preached in Spain. 26. 2. S. james preached only to the jews in Spain. 27. 5. S. james converted according to some but 9 persons in Spain. 26. 2. Idolaters sacrificed in Groves, and woods. 241. 1. All Idols fell to the Ground at the entry of our Saviour into Egipte. 6. 7. S. joseph of Aramathia enclosed by the jews in a close Prison. 136. 1. S. joseph watched by the high Priests themselves. ib. S. joseph Miraculously delivered from them. 136. 2. S. joseph came into Britain, and when. 22. 6. 106. 1. S. joseph the first founder of a Monastical life in Britain. 110. 4. S. joseph the most ancient of any Regular Abbot in the school of Christ. 331. 8. S. josephs' coming made doubtful by some, others wholly deny it. ib. S. joseph was not sent hither out of France by S. Philip the Apostle. 111. 1. S. joseph with S. Philip amongst the Gauls of Asia. 120. 7. S. joseph came from parts not fare distant from where S. Philip preached. ib. S. joseph landed about the North part of Britain. 121. 7. S. joseph probably directed into Britain by S. Peter. 121. 9 S. joseph was present at the Assumption of our Lady. ib. All S. josephs' Associates vowed chastity until their arrival in Britain. 124. 1. divers of S. josephs' companions Noble personadges, and some of our British kings descended from them. ib. S. joseph imprisoned in Venodocia. 125. 2. 127. 1. S. joseph set at liberty by a Noble man whom he converted to the faith. 125. 2. S. joseph extremely persecuted by the jews. 126. 2. S. joseph with his associates preached little. 128. 2. S. joseph and his companions at the first gave themselves to a Monastical, and eremitical life. 128. 2. etc. S. joseph admonished by an Angle builded a Church to our Lady. 109. 2. 128. 2. 129. 3. 136. 2. S. joseph relieved in his necessities by our B. Lady. 329. 4. S. joseph did not actually convert to the faith of Christ either King Aruiragus, Coillus, or Marius. 131. 1. S. joseph how named an Apostle. 135. 1. S. joseps' prayers, and duties to our B. Lady. 136. 2. S. joseph makes Crosses, and other pictures. 138. 5 S. joseph brought hither, & reverenced Relics. ib. S. joseph his death. 170. 3. S. joseph buried, and where. ib. S. joseph his son a Bishop in Britain. 97. 9 S. josephs' son consecrated Bishop by S. Peter, or his Disciples. ib. King josinas' overthrew Idolatry: 10. 3. jovinian created Emperor. 570. 1. jovinian refused to be Emperor over Infidels. ib. jovinian made choice rather to leave the war, than sacrifice to Idols. ib. jovinian always a constant Catholic. 571. 3. jovinians short reign. 371. 2. Ireland named jerna. 28. 7. Ireland's other names. ib. Ireland by Britain not converted in Constantins' time. 503. 6. etc. In Ireland no Christian to be named before S. Patritius his time. 26. 2. The Irish derive their first preaching of the faith from such as came out of Britain. 25. 2. divers Islands converted immediately after the promulgation of the Gospel. 32. 4. Lands about Britain the refuges of persecuted Christians. 425. 3. or 428. 3. Iteanus an Abbot. 602. 7. julianus Apostota son of Constantius Clorus by Theodora. 562. 1. julianus created Cesar. ib. julianus married Helena Constantius his Sister. ib. julianus invadeth the Empire. 554. 5. julianus renowned for his victories. ib. julianus chosen Emperor. 554. 5. 562. 1. julianus favourable first to Catholics. 554. 5. julianus recalled Bishops banished by Constantius. ib. julianus his short reign. 563. 2. julianus his persecution never extended to Britain. ib. julianus went about to build Jerusalem in favour of the jews. 564. 3. S. jude Martyred in Persia. 46. 4. Pope julius exempted Priests from secular judges. 540. 5. Pope julius maintained that no Council might be called with out the allowance of the Roman See. ib. SS. julius & Aaron Martyred at Caerlegion. 426. 2. SS. julius and Aaron's education. ib. SS. julius & Aaron honoured with Pilgrimages and prayers. ib. SS. julius, & Aaron's heroical magnanimity. 428. 3. or 425. 3. SS. julius & Aaron Martyred, and on what day. ib. julius Cesar made Britain tributary to the Romans. 1. 1. julius Cesar carried Britan's to Rome as hostages. ib. julius Philippus the first Christian Emperor. 391. 1. S. justins' Apology for Christians. 202. 3. 230. 4. S. justin defended the same publicly in disputation. 230. 4. S. justus ordained Bishop. 210. 4. S. justus Bishop of Vienna Martyred. 220. 2. K. S. Kebius son unto Solomon Duke of Cornwall. 565. 1. S. Kebius refused the principality of Cornwall. 566. 2. S. Kebius went into France, and why. ib. S. Kebius consecrated Bishop by faint Hilarius, and when. ib. S. Kebius present at the Council of Ariminum. ib. The time of his death. 565. 1. The place of his death. 566. 3. S. Kebius his Miracles. ib. S. Kebius place of abode. ib. S Keina a Noble Britan's daughter. 585. 10. S. Keina lived always a holy virgin. ib. S. Keina renowned for Miracles. ib. S. Kentegern renowned for his regular life according to our British Order. 332. 8. S. Kentegern erected a Monastery in Wales. 310. 8. The manner of living of his Monks. ib. The number of Priests, and Preachers in his Monastery. 332. 8. S. Kentegerns state of life approved by saint Gregory. ib. The Kings of Britain were rather friends, than enemies to Christian Religion in Tiberius' days. 23. 7. No King of Britain after our Saviour's Passion joined with the Romans in their Religion. 164. 3. The King of France styleth himself Primogenitus Ecclesiae, and why. 251. 6. King's must reverence the Church, and not rule it. 301. 5. Kimbeline King of Britain. 1. 1. Kimbeline present at Rome, at the strange reports of our Saviour. 8. 9 L. THe Latin tongue frequent in Britain. 268. 3. None could bear office that understood it not. ib. The skill in the Latin tongue a great help to the Britan's conversion. ib. A Law amongst the Romans about the worshipping of their Gods. 15. 6. A Law amongst the Romans concerning the illegitimation of wives. 397. 6. The ancient Laws of Britain for the most part ascribed to Mulmutius Dunwallo. 301. 6. The old Laws of Britain translated out of the British language into Latin. ib. Lentulus Writes to Tiberius Concerning Christ. 12. 2. Leporius Agricola a Monk of Bangor. 607. 2. Leporius once a Pelagian. ib. Leporius converted, and made priest. ib. Liberius succeeded saint julius in the Papacy. 556. 1. Liberius was no Arrian, or consenter to them. ib. Liberius exiled by the Arrians. ib. Liberius slandered by the Arrians to have subscribed unto their Articles. 557. 1. The people in Arms for his return. ib. The Matrons of Rome seek for his return. 558. 2. Liberius permitted to return. 557. 1. Liberius interdicted those who affirmed the error of the Arrians. ib. Liberius exhorts the Eastern Bishops to confess the holy Trinity. 558. 4. Lichfeild why so called. 446. 3. Licin●us Emperor in the East. 486. 1. Licinius married Constantia. ib. Licinius professed himself a friend to Christians. ib. Licinius fell to war with Constantine. 487. 2. Licinius overthrown. ib. Licinius hangeth himself. ib. S. Liephard a Bishop and Martyr of Britain. 587. 12. Lights used in the Church. 552. 5. S. Linus care of Britain. 167. 4. S. Linus consecrated diverse Priests of this Nation. 167. 4. S. Linus conversed most with Britan's at Rome. 164. 3. S. Livinus Disciple to saint Benignus. 332. 9 S. Livinus made Priest. ib. Livius Gallus slain. 475. 4. Lollius Vrbicus sent with forces into Britain. 219. 1. Lollius Vrbicus fought some battles against the Britan's. ib. London once called Augusta. 94. 4. 178. 7. London called Augusta in respect of the Nobility of the place. 181. 10. London builded by Brutus. 280. 2. London the most ancient City of Britain. ib. London an Archflamen Seat. ib. London a Primats See. 178. 6. London oppressed with the persecution of Dioclesian. 426. 1. S. Lucius King when converted. 193. 2. S. Lucius beginning of his reign. 201. 2. S. Lucius makes intercession to Rome to become a Christian. 210. 4. 217. 8. S. Lucius consented at least to be a Christian in the time of Pope Higinius. 211. 5. S. Lucius the first Christian King in the world. 212. 1. S. Lucius persuaded to Christianity by the Christians of Cambridge. 212. 7. S. Lucius not converted by S. Eluanus or Medwinus. 213. 2. S. Lucius converted by S. Timotheus, and Marcellus Britan's. ib. S. Lucius consulted with the Archflamen before he entered into disputation concerning Religion. 217. 7. S. Lucius hindered by diverse human fears from open profession of of Christian Religion. 219. 1. S. Lucius professed not Christian Religion publicly until the time of Pope Eleutherius. 221. 3. S. Lucius deals with Pope Eleutherius about a general Conversion of Britain. 221. 3. S. Lucius certified of the Emperors, and Roman Nobilities good liking of Christian Religion. 238. 4. S. Lucius his Ambassage to Rome, and time thereof. 248. 3. A Protestant answered for blaming his Ambassage. 250. 5. etc. S. Lucius did write to Rome for the establishing of his temporal Estate. 256. 3. S. Lucius did write to Pope Eleutherius for the Roman Laws. 295. 1. Pope Eleutherius his answer corrupted. ib. S. Lucius his Laws were for the most part our old Britain Laws. 301. 6. S. Lucius the first King Nutricius of God's Church. 304. 1. S. Lucius first deserved the Title of Defender of the faith. ib. S. Lucius founded the University of Bangor in Wales. 380. 6. S. Lucius founded diverse other Monasteries both of men, and women. 308. 7. S. Lucius careful to have things in Britain confirmed by the Pope's authority. 312. 1. S. Lucius kingly munificence, and bounty. 338. 2. S. Lucius death. 346. 3. The day of his death. 347. 1. 349. 5. S. Lucius preached not in Germany, neither was he Martyred or died there. 347. 3. 403. 3. S. Lucius had neither brother, Sister, nor child. 348. 4. S. Lucius buried in Gloucester. 349. 5. S. Lucius translated to other places. 349. 6. S. Lucius Pope Martyred. 379. 6. S. Lucius Pope maintained the Pope's supremacy. 384. 12. or 395. 12. S. Lucius son to S. Helen mistaken by some for our King Lucius. 401. 1. S. Lucius Apostle to a great part of Germany. ib. S. Lucius departed Britain, and why. 402. 1. S. Lucius banished from Britain. 414. 2. S. Lucius founded a Monastery in Aquitane of his one name. 402. 1. S. Lucius converted the Curienses. ib. S Lucius Martyred. ib. Lupuit saint patrike Sister stolen by Pirates. 595. 5. S. Lupus a Monk of Lirinum. 332. 8. M. MAcrinus with his son Diadumenus succeeded Bassianus in the Empire. 372. 1. Macrinus, and Diadumenus slain by their rebellious Soldiers. ib. The Magdeburgenses falsely take Hiberia for Hibernia. 26. 3. The Magdeburgenses deprive both Ireland, & Spain of the presence of S. james. 27. 3. The Magdeburgenses corrupt S. cyprian. 380. 8. Mahometans, and others have nothing but the sword to support their bastardly Religion. 241. 1. S. Mansuetus the Disciple of S. Peter, a Britan. 29. 8. S. Mansuetus consecrated Bishop by S. Peter. 30. 2. 216. 7. or 217. 7. S. Mansuetus sent to Tullum in Lorraine. ib. S. Mansuetus passing by Rome visiteth the Britan's their. 33. 5. S. Mansuetus preached in Britain. 35. 8. and came thither often. 216. 7. or 217. 7. S. Mansuetus made Bishop of Trevers. 216. 7. or 217. 7. S. Mansuetus lived unto saint Eleutherius days. ib. S. Marcellinus Pope and Martyr. 385. 18. S. Marcellus a Britain Disciple to S. Peter. 164. 3. S. Marcellus probably buried saint Peter. ib. S. Marcellus helped to the conversion of King Lucius. 198. 5. 216. 6. or 217. 6. S. Marcellus preached in Britain, and when. 216. 6. or 217. 6. S. Marcellus the third Bishop of Tungers. 198. 5. S. Macellus made Bishop of Trevers. ib. S. Marcellus Martyred. 198. 5. 220. 2. S. Marcellus a Roman who some times followed Simon Magus, converted by saint Peter. 164. 3. S. Marcellus wrote the Acts of saint peter, and saint Paul. ib. S. Marcellus Martyred by Nero. ib. Marcus Aurelius Antonius ordained by Adrian to succeed Antonius Pius in the Empire. 220. 2. Marcus Aurelius trained up in his infancy, in the Gentiles superstition. ib. Marcus Aurelius put into the College of the Sali. ib. Marcus Aurelius made Priest, Soothsayer, and master among them. ib. Marcus Aurelius raised a general persecution against Christians. ib. Marcus Aurelius Miraculously converted to be at least a protector of Christians. 220. 3. 236. 2. Marcus Aurelius and his army relived by Christians and in what manner. 236. 2. Marcus Aurelius his Edict, and Letters unto the Senate in the behalf of Christians. ib. Marcus Aurelius edict sent into Britain. ib. S. Marry Magdalen arrived at Marsiles in France. 65. 3. Marius' King of Britain, had no true Title to his kingdom. 134. 6. Marius' brought up in his infancy at Rome. 133. 5. Marius came into Britain, and when. ib. Marius' forced to marry his own Sister. 134. 6. Marius was no Christian. 133. 5. Marius in some sense may largely be called a Christian. 154. 7. Marius was no persecutor of Christians. 165. 2. Marius confirms saint josephs' immunities. 166. 2. Marius' his death. 169. 1. S. Mark he Evangelist seated himself at Alexandria by S. Peter's authority. 187. 2. S. Mark saint Timothy's worthy associate and fellow Priest. 232. 1. S. Mark Martyred. 233. 3. S. Mark Pope. 540. 4. S. Mark gave the Pale to the Bishop of Hostia, and caused the Nicen creed to be read in the Church. ib. Martia the Empress' wife to Severus a Britan. 366. 2. Martia by profession or in affection a Christian. ib. Marshal's Epigrams no lessons befitting Ladies. 136. 3. Martial desirous of fame. 157. 7. Martial acquainted with Q. Ouidius who came into Britain. 157. 7. Martial presented his Epigrams to particular persons. ib. S. Martianus and Pacatius sent by S. Peter to preach in Sicily. 63. 1. S. Martin disciple to the Apostles probably a Britain, or preached in Britain. 96. 6 S. Martin Bishop of Tours borne in Pannonia. 578. 2. S. Martin lived some time in Britain. ib. S. Martin foretells the overthrow of the Emperor Maximus. ib. S. Martin refuseth to come to the Emperor Maximus his table, and why. 573. 4. S. Martin upon satisfaction made unto him by Maximus comes unto his fe●s●. ib. S. Martin honourably entertained by Maximus. ib. The Mass and other Church service in Britain the same that the Romans derived from S. Peter, and S. Clement. 330. 6. The holy Ma●se used with sacred vessels, ornaments, and rites. 430. 2. 588. ●. The 〈◊〉 of the Mass offered. 160. 10. The Sacrifice of the Mass allowed by the Council of Arles. 485. 6. Mass offered for the dead. 381. 9 or 391. 9 524. 13. 535. 9 S. Maternus disciple to S. Peter. 217. 7. S. Maternus sent into Germany by S. Peter. 640. 1. S. Maternus converteth Holsatia. 64. 1. S. Maternus governeth the See of Trevers, Collen, and Tungers. 172. 5. 217. 7. S. Maternus probably sometime in Britain. 172. 5. The time of his death. ib. S. Mauritius, and his Theban Legion martyred. 416. 4. Maxentius his tyranny. 470. 1. Maxentius hated by the Romans. ib. Maxentius great overthrow. 472. 4. Maxentius miserable death. ib. Maximianus a persecutor of S. Helen's children. 405. 5. Maximianus forced Constantine to put away S. Helena, and marry his daughter Theodora. ib. Maximianus plotteth against Constantine. ib. Maximianus in Person in Britain. 415. 4. Maximianus his cruel persecution. ib. Maximianus deprived all Britan's of command. 419. 2. or 410. 2. Maximinus caused Constantins' Edict for Christians to be published. 486. 1. Maximinus publisheth a Law for Christians. 487. 2. Maximinus' overthrown by Lucius. 486. 2. Maximinus' his death. 487. 2. Maximus the Emperor a Britain by birth. 571. 4. Maximus his parents. 572. 4. Maximus no usurper of the Empire. ib. Maximus no persecutor of Catholics. 573. 4. Maximus warreth against Valentinian the Younger in defence of Catholic Religion. 573. 5. Maximus excuseth himself from crimes objected to him by S. Martin. 573. 4. Maximus greatly honoured S. Martin. ib. Maximus comdemneth the Heretic Priscillianus. 573. 5. Maximus barred according to Paulinus from communion by S. Ambrose, and why. ib. Maximus meddled not to judge in Ecclesiastical affairs. 574. 5. Maximus ruled over all Britain. 575. 6. S. Medwinus but a Catechumen when he was sent to Rome by King Lucius. 213. 2. S. Medwinus made priest, and sent again into Britain. ib. S. Melaria a Noble Britan's daughter, and Mother to S. David. 585. 10. S. Mellitus ordained Bishop by S. Augustine. 210. 4. S. melo a Britan. 367. 3. S. melo once a Pagan. 386. 1. S. melo a Soldier by profession ib. S. melo Sent to Rome to pay Tribute. 367. 3. 386. 1. S. melo before he was converted sacrificed in the Temple of Mars. ib. S. melo converted by S. Stephen Pope. 387. 2. or 397. 2. S. Mellos Christian life. ib. S. melo made Priest, and Bishop. ib. S. melo Archbishop of Rohan in Normandy. 367. 3. 387. 2. or 397. 2. S. melo Miraculously sent to that See. 387. 2. 3. or 397. 2. 3. S. melo cured a wounded man. 388. 3. S. melo died, and was buried at Rhoan. ib. S. Melorus son and heir of Mellianus Duke of Cornwall. 389. 4. S. Melorus brought up in a Monastery of Cornwall. 388. 4. 390. 5. S. Melorus his hand, and foot cut of. 390. 5. S. Melorus Miraculous hand. ib. S. Melorus murdered. ib. S. Melorus buried by the Bishops, and Clergy. ib. Menevia probably an Episcopal See before S. David's time. 586. 12. Metallanus King of the Scots. 1. 1. Metallanus sends gifts to Augustus Caesar. 2. 3. Metallanus dieth after a peaceble reign. ib. S. Metropolos Archbishop of Trevers. 198. 5. Miracles wrought. 136. 2. 327. 5. or 328. 5. There were Monasteries of Religious men in Britain, in all Ages. 311. 9 A Monastery dedicated to S. julius. 603. 9 A Monastery at Menevia founded by S. Patrick. ib. A Monastery at Naucaruan in Wales. 604. 9 A Monastery called Mancari Monasterium. 603. 9 A Monastery of Nuns in North-wales. ib. Monks holiness, and austoritie of life. 328. 2. etc. Monks continued night and day in prayers. 330. 6. The Monks of Britain converted many Nations. 331. 7. The Moravians settled in our Northern parts. 120. 7. Mordraius setteth S. joseph at liberty. 125. 2. Mordraius converted by S. joseph. ib. Mordraius King of the I'll of Man. ib. Morgret Abbot of Glastenbury. 602. 7. Doctor Mountagues' entertainment of Queen Anne. 110. 4. N. S. Nathaniel probably preached in Britain. 97. 8. S. Nathaniel succeeded S. Aphrodisius in the See of Burdges in France. ib. Nennius Helius brother to King Lud, and Cassibelam. 131. 1. Nennius Helius time of death. ib. Neophits not admitted to Episcopal, and Priestly functions. 207. 8. Nero put S. Peter, and S. Paul to death. 165. 1. Nero murdered himself. ib. Nerua revockes all Domitian's Edicts. 170. 2. Nerua recalled all, whom Domitian had banished. ib. The time he kept the Empire. 171. 4. S. Nicasius first Bishop of Rhoan. 95. 5. S. Nicasius preached in Britain according to some. ib. S. Ninian a Noble Britain by birth. 357. 3. When borne, and who his parents. 579. 3. S. Ninians pilgrimage to Rome. 580. 4. S. Ninian brought up at Rome in the time of S. Sylvester. 583. 6. S. Ninian consecrated Bishop, and sent unto the Picts. ib. S. Ninian visiteth his uncle S. Martin. ib. S. Ninian joyfully received in Britain. 580. 5. 584. 7. S. Ninians Miracles. 58●. 5. S. Ninian preached also to his Country Britan's. 583. 7. S. Ninians Episcopal Church called Candida casa. and why. 584. 8. S. Novatus S. Claudias eldest son. 199. 6. S. Novatus instructed in the faith by S. Peter, and S. Paul. 226. 3. S. Novatus furthers the Conversion of Britain. ib. S. Novatus house a harbour for Saints at Rome. 229. 3. S. Novatus death. 225. 3. S. Novatus was a sacrificing massing Priest. 225. 3. S. Novatus left all his worldly wealth to relieve Christians. 226. 3. S. Novatus house turned into a Church. 224. 1. 229. 3. S. Novatus Church made a Roman Title. ib. S. Novatus Church decayed with oldness. ib. S. Novatus Church decently renewed by Cardinal Caietan. ib. Numa Pompilius ordained the order of Flamens. 277. 6. Nunneries renewed in Britain. 310. 9 O. Octavian recorded to have slain the Roman Proconsul's in Britain. 542. 3. divers difficulties concerning this Octavius. 543. 4. Octavius' doubtful whether he were ever King in Britain. 543. 5. etc. King Offa restored S. Alban Church, and Monastery destroyed by the Saxons. 600. 5. S. Onesimus S. Timothy's successor in Ephesus. 215. 4. or 216. 4 Oracles silent at the birth of our Saviour. 16. 7. The Orcadeses subject to the Archbishop of York. 283. 4. Orders, and degrees acknowloged by Protestants to have been in the Church of God, even from Christ. 91. 4. 180. 4. Orders a Sacrament. 382. 10. or 392. 10. Orders not to be iterated. ib. The honour and dignity of this Sacrament in the Church of Rome in Pope Cornelius time. 328. 11. Inferior Orders were to assist at Mass even in he Apostles time. 189. 4. Orders given with imposing of hands even in the Apostles time. 190. 5. Osees Prophecy of our Saviour's coming. 7. 7. Otho overthrew Vitellius in three Battals. 165. 1. Otho overthrown in the 4. battle. ib. Otho impatient of disgrace killeth himself. ib. Otho Emperor but three Months. ib. Oxford builded by King Ebrancus. 287. 3. Oxford's diverse names. 287. 3. P. THe Pagans confess the miraculous Stare at our Saviour's birth to have showed the coming of Christ into the world. 6. 6. S. Palladius the Scots first Bishop. 336. 5. S. Palladius sentinto Scotland by the authority of the See of Rome. 336. 5. 357. 3. Pamachius Governor of Trevers Martyred. 407. 2. Paternus a defender of Arianisme excommunicated. 563. 2. S. patrike birth time. 594. 5. S. Patrick descended of a Noble linadge. 595. 6. S. patrike parents. ib. S. patrike birthplace. ib. S. Patrick carried out of Britain by Pirates. ib. S. Patrick sold to Miluc named a King in the North of Ireland. 595. 5. S. Patrick set to keep cat-tail. 595. 6. S. Patriks extraordinary devotion. ib. S. Patrick in 4. things compared to Moses and what they are. ib. S. Patrick three times taken Prisoner. 596. 7. The second time Miraculously restored to his Country. ib. S. Patrick lived at Glastenbury, and when. 328. 2. 596. 7. S. patrike strange calling to be the Apostle of Ireland. 597. 8. S. Patrick consecrated Bishop where, and by whom. 598 8. S. Patrick sent into Ireland by S. Celestine Pope. 25. 2. S. Paul excluded from any part in the ordinary partition of the world among the Apostles. 39 5. S. Paul accustomed to write to none but Christians. 158. 9 S. Paul preached in Italy, Spain, and France. 144. 1. S. Paul preached in Britain. ib. S. Paul could not be the first that preached in Britain. 41. 2. S. Paul came not into Britain in the 4. year of Nero. 147. 1. etc. S. Paul came not into Britain presently after the return of Claudius the Emperor unto Rome. 148. 1. S. Paul came not into Britain, until he had performed his promise of going to Spain. 148. 2. S. Paul a long time Prisoner at Rome. 150. 4. S. Paul after his first imprisonment went into the East. 149. 3. S. Paul made but a short stay in Britain. 150. 5. etc. No sure ground of any memorable thing performed by S. Paul in Britain. 151. 6. S. Paul ordained Priests only where the other Apostles came not. 152. 6. S. Paul put to death. 150. 4. The year of his Martyrdom. 151. 6. S. Paulinus the first Archbishop of York in the Saxons time. 332. 9 S. Paulinus lived in our Monastery of Glastenbury. ib. Pelagius the Heretic a Britan. 607. 2. Pelagius according to some a Scot 609. 5. Pelagius once a Monk of Bangor. 607. 2. Pelagius a good Scholar, and first a Catholic Writer. ib. Pelagius, his Heresies. 608. 3. or 605. 3. Pelagius banished out of Britain. 608. 2. or 605. 2. Pelagius Heresies condemned by divers Counsels, and Fathers. 607. 2. Penance a Sacrament. 382. 10. or 392. 10. Penance looseth sins. ib. Perch now S. Ihones town in Scotland. 336. 6. A temple builded at Perch unto Mars. ib. Perch a Flamens seat. ib. Pertinax a Roman Lieutenant in Britain a Christian. 237. 3. Pertinax a chief commander in the Roman army when it was Miraculously preserved by Christians. ib. S. Peter Prince of the Apostles. 54. 1. Peter, a name rather of signification, then usual denomination. 122. 10. First given by Christ himself to Simon Bariona. ib. S. Peter the chief spiritual Pillar of the Church of Christ. ib. The Church committed to S. Peter. 143. 5. S. Peter converted 3000. at one sermon. 20. 3. S. Peter the first preacher to the Gentiles. 28. 5. S. Peter first entertained at Rome by Britan's. 55. 2. S. Peter founded diverse Churches, and consecrated diverse Bishops for the West before he was resident at Rome. 31. 3. S. Peter came to Rome, before he came into Britain. 50. 2. S. Peter's seating himself at Rome, foretold by holy Scriptures, Rabbins, and sibils. 50. 2. S. Peter's great labours in Britain. 52. 6. S. Peter's personal preaching in Britain proved by all human Authority. 68 1. S. Peter's apparition to a holy man. 75. 10. S. Peter's Prophecy of King Edward. 78. 13. S. Peter testifies in a vision his being in Britain. 80. 14. Protestant's objection against S. Peter's being in Britain answered. 80. 1. S. Peter preached in Britain in the time of Claudius and Nero Emperors. 86. 2. Probable that he came into Britain the second time, and when. 89. 5. S. Peter in a vision commanded to return to Rome. 161. 1. S. Peter his Pastoral care of Britain, founding Christ's Church in it. 162. 2. 163. 2. S. Peter at his return to Rome received in our Britan's house. 162. 2. S. Petrocke an Abbot, and where. 602. 7. Petrus one of S. joseph of Aramathias kinesmen. 122. 10. He received that name in Baptism by S. Peter. ib. Petrus came into Britain. ib. Petrus of such note, that he is called King. ib. Petrus father to Kings, and Princes of Britain. ib. S. Philip the Apostle never came into France, or near unto it. 48. 7. 116. 1. etc. In what Gallia he preached. 118. 3. In what sense he may be called the Apostle of the French men of Sicambria. 120. 6. S. Philip could not send saint joseph into Britain from Sicambria, or any other place. 120. 7. S. Philip a Christian deprived of the prefectship of Egipte. 365. 1. Philippus v. julius. The Philippin Islands under the King of Spain. 141. 3. The Picts converted, by whom and when. 581. 6. Pictures honoured. 138. 5. etc. Pilgrimages to holy relics. 509. 5. Pilgrimage unto Saints. 324. 3. 448. 2. S. Pius the first succeeded saint Higinius in the See Apostolic. 223. 1. The time he ruled that See. ib. S. Pius piety, and Religion. ib. S. Pius Decrees in matters of Religion according to Protestants. 223. 1. S. Pius often remembered saint Timothy in the sacrifice of Mass. 225. 3. The reason of his special care of S. Timothy. ib. S. Pius sent a new supply of Clergy men into Britain. 227. 1. S. Pius had his death revealed unto him. 233. 3. S. Pius Martyred. 223. 1. 233. 3. Plancius. v. Aulus. Pliny the 2. Traian's Lieutenant in Bithynia. 192. 1. Pliny certifieth Traian of the number, Constancy, and piety of Christians. 192. 1. Pomponia Gracina wife to the Emperor Claudius his Lieutenant in Britain converted. 88 2. S. Pontianus Pope. 378. 2. S. Pontianus doctrine. ib. S. Pontianus Martyred. ib. Pontius Pilate writes unto Tiberius of the passion of Christ. 12. 2. The tenor of his letter. ib. Pontius Pilate reproached at Rome for our Saviour's death. 14. 3. Pontius Pilate as some write became a Christian. 5. 5. The Pope's supremany. 186. 2. 344. 2. 353. 4. The Pope his Supremacy acknowleged by S. Cyprian. 383. 11. or 393. 11. The Pope's supremacy not given by Constantine. 541. 5. The Pope to be judged by none. 385. 18. The Pope hath no authority over Infidels. 334. 1. The Pope's authority ordained by Christ as a rule to all other members of the Church. 312. 1. The Pope's great power, prerogatives, and jurisdiction over Britain. 300. 5. The same acknowledged by all our Christian kings until these days. 300. 5. Potentiana v. Savinian. Prayers, and reverence to our B. Lady. 136. 2. Prayers unto Saintes. 136. 2. 324. 3. 448. 2. etc. Prayers unto Saints allowed by S. Cyprian, 381. 9 or 391. 9 Prayers to Angels, and their protection of us. 596. 6. Prayers for the dead. 324. 3. Prayers for the dead allowed by saint Cyprian. 381. 9 or 391. 9 S. Praxedes S. Claudias daughter. 160. 10. S. Praxedes charity towards Christians. ib. S. Praxedes house ransaked in the time of M. Aurelius. 220. 2. 229. 3. S. Praxedes death. 230. 3. S. Praxedes burial. ib. The Perfect of Egypt's great authority. 365. 1. Priests are to offer the body, and blood of Christ. 380. 8. Priests prohibited to swear except in matters of faith. 384. 12. or 394. 12. Priests are to use holy vestments at Mass. ib. Priests ordained to say Mass in the Apostles time. 190. 4. Priests then consecratad as the Roman Church now consecrateth. ib. Priests are not to marry. 382. 11. or 392. 11. 484. 4. Priests commanded to leave their wives by the Council of Arles. 484. 4. Priests in Britain never kept company with their wives. 484. 5. Priestly order never interrupted since saint Peter's time, continueth still in England. 41. 1. divers orders of Pagan Priests, amongst the Romans. 277. 7. Their division, and subordination. ib. S. Priscillas' British parents converted. 20. 3. S. Piscilla foundress of the Churchyard of her name in Rome probably Mother of saint Claudia. 60. 8. S. Priscillas' Churchyards admirable Architecture. 62. 6. Priscillianus an Heretic condemned to death by Maximus the Emperor. 574. 6. Priscus Prince of Charters placed amongst the Statues of the Gods the image of a virgin holding a child in her arms and why. 10. 2. The Protestants upstart Religion. 353. 4. Protestants have no true Church, and why. 191. 6. Protestants have no true, and lawful Bishops, and why. ib. Protestants have none but lay men in their Congregation. 383. 11. or 393. 11. The Protestants 32. article proved to be false. 485. 5. Protestants idle denying of Tradition. 538. 2. Protestants can assign no other, but such as were sent by saint Peter, who preached in Britain in Tiberius' time. 22. 6. Protestant Antiquaries Historical grounds to know what Apostle first preached in Britain. 36. 1. Protestants grant Britain to have received the faith from one of the 12. Apostles. 39 4. Protestants confess that only either saint Peter, saint ●aule, or saint Simon preached here. 41. 1. Protestants deny all priority of power amongst the Apostles. 43. 1. Protestants grant Bishops to have succeeded the Apostles both in doctrine, and Episcapall power. 40. 6. Protestants arguments to weak to bring saint Paul into Britain. 140. 3. etc. The Protestant English Theatre Writers much overseen in diverse things of History. 204. 5. Protestant's errors Concerning the Ambassadors of King Lucius. 257. 6. Publius Suetonius utterly destroyed the Druids in the I'll of Anglesey. 239. 6. or 234. 6. S. Pudens by birth a Sabinete. 55. 3. S. Pudens a Municeps of Rome. 165. 4. S. Pudens not borne when saint Peter came to Rome. 55. 3. S. Pudens house in Rome fell unto him by his wife Claudia. 55. 2. S. Pudens a soldier for the Romans. 159. 9 S. Pudens husband to our British Lady Claudia. 154. 2. S. Pudens compelled Martial to correct his Epigrams. 156. 6. S. Pudens never came into Britain, or near it. 158. 9 S. Pudens never preached any where. 158. 9 S. Pudens reported to have died in Cappadocia. 154. 2. S. Pudens either returned from Cappadocia, or else his body was brought from thence to Rome. 154. 2. S. Pudentiana baptised, and instructed in the faith. 224. 2. S. Pudentianas' piety. 160. 10. 224. 2. S. Pudentianas' charity towards Christians. 199. 6. S. Pudentiana entertained during the Persecution 96. persons in her house. 160. 10. S. Pudentiana erected an Altar in her house. 224. 2. S. Pudentiana made a Font in her house. 225. 2. Saint Pudentiana redeemed many slaves. ib. She set them at liberty after Baptism. ib. S. Pudentianas' Church the ancients Title of Cardinals in Rome. 199. 6. S. Pudentiana died the first of saint Claudias Children. 224. 2. S. Pudentiana buried by her Father saint Pudens. 225. 2. Puritans deny even the Apostles to have been consecrated Bishops. 92. 1. R. S. Regulus a holy Abbot in Achaia. 587. 2. S. Regulus sent by Constantine to worship saint Andrews Relics. 588. 2. S. Regulus admonished from heaven to carry some of those Relics into Britain. ib. S. Regulus his safe arrival in Britain. 588. 3. S. Regulus entertainment by King Heirgustus. ib. S. Regulus obtained Heirgustus' Palace for a Monastery. ib. What Religion is. 243. 3. The Religion taught in Britain by the Apostolic men sent by Pope Alexander. 199. 7. Religion not changed in Britain at least until the coming of S. Augustin● even according to Protestants. 103. 2. Religion in Britain kept from any stain of error until the Pelagian Heresy. 351. 2. Christian Religion not brought into Britain by the only temporal sway of the King. 241. 1. Religious flourishing Estate in Britain in King Lucius time. 422. 1. Religious greatly esteemed in Britaino. 601. 6. Relics honoured. 325. 4. 588. 2. etc. Restitutus Archbishop of London subscribed to the council of Arles. 482. 1. Restitutus without authority affirmed by a Protestant to have married. 484. 4. Rinoldus killed his brother Melianus. 389. 5. Rinoldus sought to murder his nephew Melorus. 390. 5. Rinoldus laboureth for the Bishop's consent thereto. ib. Rinoldus maimeth him, and lastly killeth him. ib. Rinoldus his miserable death. ib. Rome horribly afflicted for almost 300. years and why. 16. 6. Rome the Mother of all other Churches. 53. 6. Christ's extraordinary love to the City of Rome. 19 2. The Roman Church hath Power over all other Churches. 186. 2. The same derived not from the Apostles, but from Christ himself. ib. The Roman Church acknowledged to be our Mother Church by King james. 251. 6. The Romans used to bring up at Rome the Britan chief Nobility, and why. 2. 2. The Roman people strive who should first honour Christ as God. 15. 5. Many Romans go into jury to be instructed in the faith. 19 2. Romans did not intermeddle with the Britan's in Matters of Religion. 164. 3. The Romans accustomed to make those Emperor's Gods, who left a Successor behind them. 370. 2. The Roman Law against such as were unmarried. 488. 7. S. S. Sabinus consecrated by saint Peter Primate of France and Archbishop of Sens. 65. 4. The Sacraments validity. 65. 10. A sacrifice offered at London for the repulse of julius Cesar. 305. 2. Saintes bodies translated. 349. 6. etc. Saints make intercession for the living. 381. 9 or 391. 9 Salii superstitious Priests of Mars. 220. 2. S. Saluine probably borne in Britain. 198. 6. S. Saluine the third Bishop of Verdune in Lorraine. ib. S. Samson Archbishop of York. 217. 7. S. Samson not the first Archbishop of York but the seventh. 318. 3. S. Samson consecrated in a vision and by whom. 98. 10. S. Samson consecrated afterwards with external rites. 99 10. S. Samson preached in Britain, and when. 217. 7. Sanctuaries violated. 309. 8. S. Saturnine saint Peter's Disciple first Bishop of Tholose. 64. 2. Saturninus an Arian excommunicated. 563. 2. S. Savinian and Potentian easily converted the people about Charters, Orleons etc. and why. 10. 2. The Saxons destroyed Churches, and Monasteries. 601. 7. etc. The Saxons cruelty towards Priests, and others. 602. 7. Scholars of Cambrige converted, and converting others. 203. 4. etc. Many other learned Scholars of Britain converted. 206. 8. Scota King pharao's daughter. 11. 5. Scota driven out of Egypt. ib. Scotland called Valentia from Valentinian. 188. 3. More concerning the name of Scotland. 29. 7. Scotland subject to the Archbishop of York. 283. 4. Scotland had anciently many Monasteries. 601. 11. Scots deduce their name from Scota King pharao's daughter. 11. 5. The Scots original. 355. 1. All Scots banished out of their Country by Maximus. 356. 2. When the Scots came first into Britain, and where they than lived. 354. 1. etc. The Scots not seated in Britain until the departing of Maximus. 335. 4. The ancient Scots the same people with the old inhabitants of some of the maritimate parts of Spain. 28. 6. The Scots received not the faith of Christ until the time of Pope Victor. 335. 4. 352. 3. Scots in some sense more ancient Christians than Britan's. 125. 2. The Scots called Churches Cells and why. 429. 1. The Scots accustomed to send their Bishops unto Rome to be consecrated. 358. 4. The Christian Scots truly obedient to the See of Rome. 358. 4. Scripture will not make an Infidel a good Christian without a Preacher, or Interpreter. 158. 8. Scripture received here in King Lucius time in the Latin tongue, with the same Canon of Books which the Roman Church now useth. 339. 4. S. Sebastian martyred. 416. 4. Sedulius v. Caelius. The Senate refused the consecration of Christ, and why. 14. 3. etc. The Senate puts out an Edict against Christians. 13. 5. The Senate could make no Decree against the Private worshipping of Christ. 15. 6. The Senate most horribly afflicted for the space of almost 300. years, & why. 16. 6. The Senate never disenabled those to govern in Britain who were descended of a British Line. 362. 2. Severus borne in the Province of Tripoli in Africa. 363. 2. Severus descended of the regal British race. ib. Severus true Heir to the kingdom of Britain. ib. Severus Married a British Lady. 363. 3. Severus had by her a son named Bassianus. ib. Severus came into Britain to repress their discords. 350. 1. 362. 1. Why he took this expedition to his one person. 364. 4. Severus causeth the wall of Separation to be made. 336. 6. 368. 4. The time of his abode in Britain. 363. 3. Severus ambitious of honour. 362. 1. Severus the first persecutor after Nero. 346. 3. 365. 1. Severus commanded none to be either jew, or Christian. 365. 1. How moved thereunto. ib. Severus otherwise a lover of Christians. 366. 2. Severus protected the Christians in Britain. ib. Severus honoured Proculus a Christian in his palace. ib. Severus renowned both for warlike affairs and Learning. 368. 4. Severus a sevear punisher of Adultery. ib. Severus slain in a Battle. ib. Severus left 32. legions to defend his Empire. ib. The length of his reign. 368. 5. Sibylla Tiburtina brought with great solemnity unto Rome. 7. 8. S. Simitrius a Priest Martyred. 220. 2. 229. 3. S. Simon Zelotes never preached in, or, near Britain. 42. 3. S. Simon had Egypt, and Lybia in his division. 44. 2. S. Simon Mattyred in Persia. 46. 4. S. Sircicius Pope a great advancer of that Religion which Protestants call papistry. 576. 8. S. Sixtus the 1. succeeded Pope Alexander in the Papal Dignity. 200. 1. The length of his Papacy. ib. S. Sixtus renowned for sanctity, learning, and well governing of the Church. 201. 2. S. Sixtus Decrees even according to Protestants. ib. S. Socrates probably Martyred in Britain, and when. 180. 9 Soder, once Saract a City in the I'll of Man. 125. 2. Soder the first Bishops See in those parts. ib. S. Soter Pope. 234. 1. The space of his Papacy. ib. S. Soter Martyred. 235. 1. 247. 1. S. Soters' Doctrine, an Religion. 235. 20. S. Soter sends diverse Bishops into Britain. 240. 6. Stamford and University founded by King Bladud. 206. 8. Stamford furnished with Philosophers from Athens. ib. Stamford continued a place of Learning until the coming of saint Augustine. ib. Stamford interdicted by the Pope for Heresy. ib. Saint Stephen Pope consecrated but three Bishops. 387. 2. or 397. 2. S. Stephens Decrees about receiving penitent Heretics. 384. 12. or 395. 12. S. Stephen apprehended at Mass. 379. 5. S. Stephen martyred. 379. 7. S. Stephen the eight Archbishop of London. 391. 3. A Stone brought out of Egypt by Scota. 11. 51. The Scottish Kings accustomed to be Crowned on the same. ib. The same stone brought into England by King Edward. ib. The same stone wheresoever it be, is a token that the Scots must reign there. ib. Subdeacons' office. 228. 2. Subdeacons' can not entermedle in reconciling people to Christ, or in administering Sacraments. ib. Subdeacons' not to marry. 382. 11. or 392. 11. Suetonius v. Publius. S. Sylvester disputeth with the jews and confutes them. 480. 4. The time of his death. 537. 1. S. Sylnester of the present Roman Religion. 538. 2. T. S. Tauriws thought by some to be the first Archbishop of York. 178. 7. S. Taurinus renowned for Miracles. ib. S. Taurinus did raise one from death and who she was. 179. 7. S. Tephredaucus Disciple to S. Kebius. 567. 5. S. Taphredaucus his Church in the I'll of Man. ib. S. Telesphorus succeeded S. Sixtus in the Papacy. 208. 1. S. Telesphorus piety, and Religion. ib. S. Telesphorus Martyred ib. The Temples of the Idols exceeding rich. 305. 1. S. Thean the first Archbishop of London. 217. 7. 307. 3. S. Thean founded S. Peter's Church in Cornhill in London. 318. 3. S. Theodosius the first Archbishop of York. 318. 3. Theodosius the Emperor commended. 575. 7. Theodosius austere penance, and why. ib. Theodora Constantius his Concubine. 392. 2. A white Thorn called Holy thorn growing on a hilby Glastenbury. 127. 1. 136. 2. The same buddeth forth leaves, and flowers on Christmas day. 136. 2. etc. The branches thereof carried into foreign Countries. 137. 2. The wounderfulnes of the Miracle. 137. 3. It hath no cause in nature. 137. 4. Part of the same Thorn flourisheth cut of from the body. 138. 4. A Protestant punished for endeavouring to cut it down. ib. The Thorns wherewith our Saviour was crowned flourished 500 years after. 420. 3. Thule the end of the once commonly known world. 141. 3. Tiberianus Perfect of Palestina writeth unto Traian concerning Christians. 192. 1. Tiberianus an Heretic banished. 574. 5. Tiberius' informed of the preaching of Christ. 192. 1. Tiberius' his opinion of Christ's heavenly power. ib. Tiberius' sent to Jerusalem for Christ to come to Rome to cure him of his disease. ib. Tiberius' cured of his disease by the Handkerchief in the which our Saviour left the print of his face. 13. 3. Tiberius' request the Senators that Christ might be accounted a God. 14. 3. Tiberius threameth death to the Accusers of Christians. 15. 5. Tiberius' severely punisheth the Senators, and why. 15. 5. Tiberius neither maintained Garrison, or attempted alleration in Britain. 23. 7. S. Ticca Abbot. 333. 9 S. Ticca Abbot at Galstenbury. ib. Tigris S. patrike Sister stolen by Pirates. 595. 5. Timotheus an Heretic, a Britan. 606. 1. Timotheus his Heresies. ib. S. Timothy S. Paul's Disciple, and Bishop of Ephesus never in Britain. 152. 7. S. Timothy Martyred. 214. 2. S. Timothy son to our British Lady Claudia. 214. 3. S. Timothy one of the Baptysers of S. Lucius. ib. S. Timothy's last labours in Britain. 231. 1. S. Timothy probably baptised by S. Paul. ib. S. Timothy Martyred. 198. 4. 220. 2. 233. 3. S. Timothy leaves all his riches to Ecclesiastical uses. 229. 3. S. Titus ordained Bishop by S. Paul in Crete. 143. 4. Titus the Emperor reigned 2. years, and a few months. 169. 2. Titus his mercy towards those who conspired against him. ib. Traian succeeded Nerua in the Empire. 171. 4. Traian kept the Empire almost 20. years. ib. Traian a persecutor of Christians. ib. Traian's Persecution cause of the nicrease of British Christians. 181. 11. Traian leaveth of all persecution, and why. 192. 1. Traian gave free leave for the Britan's to be Christians. 193. 1. Traian's death. 195. 3. Transubstantiation allowed by saint Cyprian. 380. 8. Trebellius a Roman Lieutenant in Britain a Christian. 237. 3. The whole City of Trevers Martyred. 497. 2. S. Trophimus sent to Arles by saint Peter. 67. 6. V VAlens chosen for an assistant in the Empire. 571. 3. Valens leaved the war for his Religion. ib. Valens fell afterwards into Heresy. ib. Valentinian declared Emperor. 571. 2. Valentinian a constant Catholic. ib. Valentinian deprived of his honours by julian the Apostata. ib. Valentinian reigned diverse years in Britain. 571. 3. Valentinian the younger seduced by his Mother justina. 573. 4. Valentinians Heretical proceed against saint Ambrose. ib. Valentinian overthrown by Maximus. ib. Valerian the Emperor at the first a favourer of Christians. 386. 1. Valerian turns a grievous persecutor. ib. Valerian taken Prisoner by the Persians. ib. Valerians cruel death. ib. S. Valerius sent into France by saint Peter. 172. 5. The time of his death. ib. Vespasian a friend of Christians. 121. 8. 166. 2. Vespasians vow of Chastity. 124. 1. Vespasian made Emperor. 165. 1. Vespasian thought to have believed in Christ. 166. 2. Vespasian sacked Jerusalem in the revenge of Christ's death. ib. Vespasian procured those immunities which King Aruiragus granted to S. Ioseph. 166. 2. S. Victor Pope. 343. 1. S. Victor styleth himself Archbishop of the Roman, and universal Church. 344. 2. Saint Victor excommunicated the Churches of Asia. ib. S. Victor excommucated Theodorus. ib. S. Victor interdicted some, and why. ib. S. Victor's Decrees. ib. S. Victor threatneth to excommunicate the Bishops, and Church of Africa. 345. 2. S. Victor sent Preachers into Scotland. 345. 3. Virginity more excellent than marriage. 381. 9 Vitellius Emperor but 6. Months. 165. 1. Vitellius stabbed to death, and cast into Tiber. ib. Unction with holy oil used in the Apostles time. 190. 5. The holy Ghost given by the Bishop's Unction with Chrism. 382. 10. or 392. 10. Our universities most infected with Idolatry. 269. 3. Universities privileged by King Lucius. 308. 6. S. Vodinus Archbishop of London, Martyr. 95. 4. Vortegerne makes Constance a Monk King. 600. 3. Vows of Chastity, Obedience, and Poverty necessary to a Monastical life. 327. 1. or 328. 1. S. Vrbanus succeeded S. Calixtus in the Papacy. 377. 1. S. Vrbanus banished. ib. S. Vrbanus secretly-recalled. ib. S. Vrbanus Decrees according to Protestants. ib. S. Vrbanus Martyred. ib. 30. Usurpers of the Empire. 391. 1. W. A Wallnut Tree Miraculously buddeth forth at Glastenbury on saint Barnabas day. 138. 4. Weary-all-hill why so called. 127. 1. The Town Welles once Tiddinhton. 257. 6. Welles by whom made of any note. 257. 6. Welles took its denomination from Wiclea a little River. 258. 6. Wes●●inster once called Thorny-Iland. 101. 2. Of the original of S. Peter's Church there. ib. William the first established the Laws of Edward the confessor. 303. 6. William constituted a jury of 12. sworn men. 288. 5. Winchester a Bishop's seat. 288. 5. King Lucius builded there a Cathedral Church. ib. Winchester Monastery erected by King Lucius. 309. 7. Wincester Monastery destroyed in the persecution of Dioclesian. 309. 7. 468. 2. Winchester Church turned into the Temple of Dagon. ib. Good works take away sin. 381. 9 or 391. 9 Y. York called Maxima from Maximinus. 188. 3. York builded by Ebrancus. 280. 2. York called by Ebrancus Kairbranke. ib. York an Archflamen seat. ib. York a Primats See. 178. 6. 187. 2. Z. SZepherine converted S. Amphibalus. 371. 3. S. Zepherine Martyred. ib. S. Zepherines' Decrees even according to Protestants. ib. FINIS. ERRATA. PAc. 2. lin. 7. give. for, gave. l. 11. binghted. for, Knigted. l. 14. Aruitragus. for, Aruiragus. l. 35. assentitus. for, assecutus. p. 5. l. 6. promisit. for, permisit. p. 15. l. 17. diva. for, divina. p. 23. l. 42. Romam. for, Romani. p. 34. l. 12. stranger. for, stronger. p. 46. l. 8. Presidem. for, Persidem. p. 54. l. 20. acibus. for, arcibus. l. 41. the of the head. for, the head of the. p. 60. l. 46. faith. for, saith. p. 64. l. 45. plantuere. for, plantavere. p. 72. l. 18. 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