AN ECCLESIASTICAL PROTESTANT HISTORY, OF THE HIGH PASTORAL and fatherly charge and care of the Popes of Rome, over the church of Brittany, from the first planting of the christian faith there, by S. Peter the Apostle, and his Disciples: continued in every age, and hundred of years, by holy Bishops, and clergy men, sent hither and consecrated by them, his Successors in the See Apostolic.  
Evidently deduced and proved by historical narration, from the published and privileged writings (to appease all protestants) of the most learned & allowed English protestant pretended Bishops, Doctors, Antiquaries, & others of that Religion.  
Mementote praepositorum vestrorum, qui vobis locuti sunt verbum Dei. Obedite praepositis vestris, & subiaceta eyes, ipsi enim pervigilant, quasi rationem pro animabus vestris reddituri.  Hebr. 13. 
With licence. 1624.   


THE GENERAL ARGUMENTS OF THE ENSVINGE HISTORY: serving ALSO FOR A PREFACE, to the Reader, to declare the scope of the Author, and contents of the work.  
THE Catholic Author well requainted with the proceed of Protestants, in these times, and the controversies of them, to accept and allow of nothing, but what is liked and allowed by themselves; and yet to make the world believe, they are Reverencers of antiquity, and would willingly embrace, and follow that, which was our first faith in any question delivered by the Apostles, & thence continued from them: the greatest of all being that who planted here first the holy faith, and since had chiefest commanding power in such things: He setteth historically down from the best Antiquaries, and learned protestant writers of this country, & other antiquities approved by them, the means and manner of our first conversion unto Christ, and by what spiritual chief ruling authority this nation hath ever been governed in such things, since then, until the conversions of the Saxons by S. Augustine, and his associates sent hither by Saint, and pope Gregory, the first, after which time now above 1000 years, our protestants put it out of Question, and agree, that the power of the pope's of Rome absolutely ruled here in such matters.  
Therefore this history of the first six hundred years, is divided into six Centuries or ages, every one containing one hundred years. In the first, he showeth from those protestant Authors, and Antiquaries, how S. Peter that great Apostle of Christ, both immediately by himself, and mediately by his holy disciples, first preached here, founded our church, consecrated for us Bishops, priests, and other clergy men, and ordained all things thereto belonging: and how from this first institution by him, we ever had a continued succession of such consecrated parsons, unto the more general conversion by pope Eleutherius in the days of king Lucius after which time there can be no question of such a succession of Bishops here. And how after the death of S. Peter unto the end of the first hundred years, spiritual matters were ordered here by authority and direction from the see of Rome, and successors of S. Peter there.  
In the second hundred of years, is proved by the same protestant authors, and their antiquities, how from the beginning of that age, to the end thereof, all spiritual things were likewise managed here, by that see Apostolic, more or less, as the times then permitted. And in the general conversion of king Lucius, and his kingdom, all ecclesiastical businesses were done, and settled by jurisdiction of the pope's of Rome, and their legates, directed hither by their authority, exercising here as ample jurisdiction spiritual, to the great honour of this kingdom, as any pope of Rome may claim.  
Such was the estate of spiritual power, and proceed here in the third, fourth, fift, and sixth age, or hundred of years also: in the later end whereof, S. Augustine was sent hither to convert our ancestors the Saxons. In all which ages, and Centenaries of years, both the Kings, Archbishops, Bishops, and others, both Rulers, and Ruled in this kingdom, gave as much privilege, and prerogative to the pope's of Rome, as Catholics now may do, by their catholic Roman Religion.  
In which time also, among all those christians which then lived here, those Bishops of Scotland, and Walls, who, as our protestants tell us, and commend them for it, did only or most oppose against the pope, his legates, and authority here, were those also, by the same protestants, which did much more intermeddle in princes affairs, than any pope's, their legates, or such as were most obedient unto, or Ruled by them. Which proceed the Author doth in all places leave to protestants relation, and meddleth not with them otherwise at all. But so much as with probability in history, he may, mitigateth such matters, as some protestants, even with public allowance of the protestant state of England, have boldly published to the world in that kind: freely and before God protesting, as he never hitherto had any intermeddling with the temporal affairs of Princes, but ever to his uttermost, did yield and render all duty unto them, praying for the safety, honour and preservation of his Sovereign, and this kingdom, so he will ever continue the same most humble and dutiful affection.  
Other particular Questions in Religion depend upon this. Because whosoever in any Religion hath the chief charge and cure, the particulars depend upon his proceed, whether it be Pope, Prince, Superintendents, Presbyteries, or whatsoever, and so being proved that from the beginning of christianity in this kingdom, the Pope of Rome ever had chief command & direction in Religious things. It must needs follow, that which protestants name papistry, ever reigned here. But I understand there is a general controversial history to be shortly published, of all such things in particular, from the first preaching of the Gospel in this kingdom, which will give, full and ample satisfaction, in all such Questions.   

THE FIRST CENTURIE OR HVNDRED OF YEARS.  

THE I. CHAPTER. Wherein is briefly made demonstration by the best learned protestant Antiquaries, and others of England, that Saint Peter the Apostle first preached the faith, and founded the Church of Christ in this our Brittany.  
TO bring us unto a more certain, and undoubted knowledge, of the first preachers of christian Religion, in this kingdom, the best learned protestant Antiquaries we have, prescribe certain Rules, and squares, to be directed by to come unto them, in their judgement. Matth. Parker. antiq. Britan. pag. 1. Godw. Conuers. of Brit. Holinsh. hist. of Engl. Mason. l. 2. c. 2. pag. 51. Theatre of great Brit. l. 6. cap. 9 first they affirm, that the Britan's received the faith, soon after the Ascension of our blessed Saviour, in the time of Tiberius, Caius Caligula, or Claudius' Emperor: and they build this their assertion chiefly upon the words of S. Gildas. l. de Excid. & conq. Britan. c. 5.6. Who speaking of things done here in Brittany, either in the time of Caius, or Claudius, addeth: Interea glaciali frigore rigent Insulae, indulget sua praecepta Christus. In the mean time while these things were doing, Christ doth afford his precepts to this frozen Island. In which place, he rather meaneth the time of Claudius, than any other, as may easily appear, to all judicial and equal readers of that ancient Author in the place alleged, needles to be insisted upon, if we will be guided by our protestant directors, because in their next Rules they shall make it evident.  
It must needs in their opinion be so understood. For they deliver for a second Maxim, that this nation embraced, and was taught the Religion of Christ, by some one of the Apostles. So say their Archbishop Parker. in antiq. Britan. Bal. in act. Pontif. Rom. in Gregor. 1. Cambd. in Brit. Fulke Answ. to a Romish. cath. pag. 40. Powel. annot. in l. 2. Giral. Cambr. Itiner. Cambr. c. 1. Holinsh. histor. of Eng. c. 21. pag. 102. Stowe histor. in Agricola. Stow. supr. Godwyn supr. their Bishop's Bale, Godwyn, their doctors and Antiquaries, Cambden, Fulke, Powel, Holinshed. Stowe, the Theatre writers and others, inclining to this opinion, and some of them plainly teaching, with diverse of the ancient fathers, that the 12. Apostles divided the world amongst them, to preach the gospel in, assure us, that to speak in their words, The holy Apostles being dispersed throughout the whole earth, did divide the provinces amongst them, to preach the gospel in; and it is delivered plainly by sundry ancient writers, that Brittany fell in division, amongst the Apostles.  
The third and laste general Rule which these men assign unto us, is, that mention is not made of any Apostle in any antiquity to have preached here, but only of S. Peter S. Paul, and S. Simon Zelotes, none of all these alleged protestants or any other, I read doth speak of any other, and among these one a protestant Bishop and Antiquary writeth in these terms. Godwyn Conuers. of Brittany. cap. 1. pag. 2. I find mention of three only of the Apostles to have been in our Brittany, to wit, Peter and Paul, and Simon Chananaus, called also Zelotes. For although some have written that S james preached in Ireland, and S. Philip in this next adjoining Gallia France (which I have at large refuted in other places) yet no one historian to my remembrance, and reading, doth teach, that either of those two, or any of the rest, except those three before set down, were at any time in this Island.  
These Rules of Protestants thus supposed, and allowed, it will with a small labour, evidently appear unto us, by these men, and all antiquities, that the most glorious Apostle Saint Peter was our first father, and teacher in Christ. For first concerning S. Paul, he himself, and other scriptures, and these protestants also confess, he was none of the 12. Apostles, by whom the world was so divided, and though miraculously called by god before, yet not properly an Apostle until in the 13. chapter of the Acts of the Apostles, v. 2. he was so ordained: as our english protestants by their conference of the first chapter and verse of S. Paul's Epistle to the Romans: Rom. cap. 1. v. 1. are Interpreters hereof, when the other Apostles had preached long before, and otherwise also executed their Apostolic function  
Secondly it is evident by the same holy scriptures. Rom. 1. c. 1. act. cap. 27.28. many Antiquities, and these protestants themselves, so clearly confessinge (Theatre of great Brit. lib. 6. Godw. Conuers. Parker. antiq. Britan.) that S. Paul came not to Rome, nor any part near Brittany, or these western nations, until many years after S. Peter was both come to Rome, and this kingdom of Brittany had received the faith of Christ, at the latest in the time of Claudius according to these protestants by some Apostle as before, the first coming of S. Paul to any of these western Regions, being long after in the time of Nero, to whom he appealed from the jews, and Festus, and so was brought prisoner to Rome and so continued two years, not going from thence to any other place. Actor. c. 25. v. 10.11.12. cap. 27. & 28. v. 30.  
That S. Simon Zelotes should be the first Apostle that preached here, or was here at all, it is as unprobable, or rather impossible by these protestants: for first diverse of them disable him ever to have been here, Stowe and Howes histor. in Agricola Holinsh. hist. of Engl. l. 4. c. 5. rather thinking, the place Britamnia, where some have thought he preached to be mistaken, and not to be understood of this nation, or that Simon which is supposed to have been here, was not S. Simon the Apostle, but some other of that name, as S. Simon Leprosus, or Nathaniel, also by some named Simon, which preached in these western parts, namely in France, and not unprobably here.  
Secondly these protestants which would have us think S. Simon the Apostle preached here (Menologie. Graec. in Nathan. Bar. in martyrol. Rom. 28. octob. Guliel. Eisengr. century. 1. & alij.) refer his being here until the coming of S. joseph of Aramathia, coniecturinge that he came with him, who came not hither until the year of Christ 63. when they grant that Brittany had received the gospel by an Apostle so long before, as is already declared from them. Parker Antiquit. pag. 3. Godwyn. Conuers. of Brittany pag. 10. Thirdly (to make all sure) Such as have taught that one S. Simon did preach in a place called Britannia; Doroth. in Synops. Maenolog. Graec. 6. Id. Maij. do also affirm, that the same S. Simon suffered martyrdom, and was crucified in the same place, and they keep the feast of his martyrdom upon the tenth day of May. When concerning S. Simon Zelotes the Apostle; not only the whole latin church, and all catholics in the world, but Protestants also, both of England, and all other nations, in their most public service books, and calendars of their churches, received and allowed by their parliaments, and highest Rules in their Religion, which all of them are bound to obey, and follow, do celebrate the festivity of S. Simon Zelotes the Apostle, upon the 28. day of October, above five months after, and all jointly agree, in the history of his life, and death, teaching he never preached in any part of Europe, or near our Britanye, and was martyred in Persia, diverse thousands of miles from hence. Martyrolog. Rom. die 28. Octobr. Breviar. & Miss. Rom. eod. die. Bed. in Martyr. eod. die. Vsuard. & Ado eod die. Protestant come. Book and all their calendars with their Bible's 28. of Octob.  
Now there is no other left to be our first Apostle and Father in Christ but S. Peter, except some ignorant or wilful man, will allege S. joseph of Aramathia, who though he was no Apostle, yet as some say, he was sent hither out of France, by S. Philip one of the Apostles, and so mediately the same S. Philip though never here in parson, might be our Apostle. I answer as before, that we contend for the first Apostle, that either immediately by himself, or mediately by his disciples, preached here, and founded our church, and not to exclude all Apostles in after times, from this kingdom, for I will at jest probably show, that S. Paul was here, a little before his death in an other place; and there also give his due to S. joseph, and his holy company, in a far more honourable degree, than any protestant, or other one writer yet to my reading hath performed towards them; But S. joseph from whomsoever he was sent, coming hither but in the 63. of Christ, almost twenty years (as before) after this kingdom had received the faith of Christ, neither S. joseph, nor any of that holy fraternity could be the first preacher here.  
And so far unprobable or impossible it is, that by the judgement of our English protestants, or others, S. Philip the Apostle should be then in France to send S. joseph hither, that he was many yares before crucified, & so dead by martyrdom in Phrygia at Hierapolis there, in Asia, as the common consent of antiquities, the whole-church of God, and the protestants of England, in the Ritual of their Religion, generally used and allowed by them, and all other protestants do witness, and therefore keep his festivity accordingly upon the first day of May, in or about the 54. or 55. year of Christ, long before S. josephs' coming into this part of the world. Bre. Rom. 1. Maij. Martyrolog. Rom. Bed. Vsuard. Ado 1. Maij. Chrysost. hom. de 12. Apost. Abd. lib. 10. Metaphrastes 14. Nou. Euseb. l. 4. c. 24. Niceph. lib. 1. ca 39 Pet. de Natal. l. 4. c. 107. Anton. part. 1. tit. 6. ca 11. Eisengr. contra. 1. Prot. Com. Book and kalend. 1. Maij. Therefore of necessity, both Catholics and protestants must needs acknowledge, that S. Peter the most worthy and blessed Apostle, was our first most happy father & master in Christ, which I have made large demonstration of in other places, and will for particulars be more evident in the next chapter, and this whole history: an historical truth so testified by many authors, that Sir William Cambden, whom others therein follow, the best antiquary of this nation, writeth in many editions, Quid ni crederemus? why should we not believe them. Cambden in Britania in divers editionis Andree Chesnee l 3. hist. d' Angleterre. Budley pag. 171. Making S. Peter's preaching and founding the church of Christ here in Brittany a thing so certain, that he marveleth any man of judgement can make doubt thereof. Therefore I may boldly use these words (and affirm them true) of a protestant Bishop in the name of the rest: We should account it a great glory to derive the pedigree of our spiritual lineage, from so noble, and excellent a father as Saint Peter. Godwyn Conuers. of Brittany pag. 6.   

THE II. CHAPTER. Where both the former is more manifestly declared, and in particular farther proved by these protestants, & antiquities by them allowed, what highest spiritual offices the same glorious Apostle, and his disciples performed here.  
TO prove more amply what hath been said of S. Peter's being and preaching here, and to show what he did for the first founding of our church: A protestant Archbishop from diverse authorities writeth: whitgift's Answ. to the Admonition pag. 65. sect. 1. and def. of the Answ. pag. 318. The Apostle Peter did in every province appoint one Archbishop, whom all other Bishops of the same province should obey. An other with great privilege saith (Sutcliffe Subuers. pag. 3.) Peter preached in no place, but he there ordained Bishops and teachers and founded churches. And to show that all these and such benefits came to us first from S. Peter and his holy see of Rome, among other Marcus Antonius de Dominis, now by the great mercy of God a penitent in the catholic church, when he was in profession a protestant in England (Marcus Anton, de Domin. de Repub. christian. l. 4. cap. 10. with public privilege in England) and a chosen champion for that Religion against the Pope by chiefest protestant authority in England, then testifieth: Est caput Roma quatenus ab ea diffusum est evangelium in reliquas totius occidentis ecclesias, & in multas orientis, atque in barbaras etiam extra Romanum Imperium nationes. Rome is the head of the church, in so much as from it the gospel was diffused into the other churches of all the West, and into many of the East, and into barbarous nations also without the Roman Empire. And our. Sovereign kings speech in parlam. 1. publicly protested of this church of Rome: It is our mother church: and consequently that it first brought us forth in spiritual christian birth, as mothers do their natural children to the world and that we, except we will turn bastardly unnatural and disobedient children, do own and must perform all duty and obedience unto it, our most holy mother in Christ. And to further this our bounden duty, the protestants of England in their Theatre. of the Emp. of great Brittany pag. 203 l. 6. c 9 num. 5. will help us forward who writ in this manner: That S. Peter the Apostle preached the word of life, in this Island, as to other gentiles he did, for whom God had chosen him, that from his mouth they might hear the gospel, as himself allegeth, and that he here founded churches, and ordained priests and deacons, which is reported by Simon Metaphrastes out of the greek Antiquities, and Gulielmus Eisingrenius in the first of his Centuries. Therefore this being written by so learned and holy a man as S. Simon Metaphrastes was, and so ancient above 700. years since, and out of such monuments and Authorities of the Grecians, as in his time were honoured with the Title of Antiquities, this alone might content us in this matter, as it hath already the best learned protestant Antiquaries of this nation.  
But because allowance is given to the authority which cannot be denied, because it is the manner of Protestants to mince authorities, I will cite that holy ancient Father and Saint. S. Sim. Metaphr. 29. die junij. in his own words which be these. Roman redijt, ex qua venit Mediolanum, & Photicen quae sunt civitates in Continente. In quibns 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 te ire Romam: in qua cum mortem per crucem sustinueris, recipies 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. S. Peter by revelation came to Jerusalem, at the death of the mother of God, then returning into Egypt, by afric came again to Rome. From whence he came to Milane and Photice, which be cities in the continent: in which when he had constituted Bishops, and priests, he came into Brittany, where when he had stayed a long time, and 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 and given thankes for it, and remained some days with the Britan's, and illuminated many with the word of grace, and founded churches, & ordained both Bishops, priests, and deacons, he returned again to Rome in the twelfth year of the Emperor Nero.  
Hitherto the very words of this learned Saint, so precisely and particularly describing the time and coming of that glorious Apostle into this Island, & staying here, with his return to Rome again, that as no man except an infidel will or can deny it, no Author of antiquity or credit avouching half so much for either S Paul or any other Apostle to have been here at all: so except we of England will show ourselves the most ungrateful, & disobedient to that our first, and most glorious Pastor, and parent, of all nations in the world except Jerusalem, Antioch and Rome, we are most engaged to honour and reverence this most glorious Apostle & his Successors in his holy See: for neither Pontus, Galatia, Cappadocia, Asia, or Bythinia, which he himself particularly remembreth, 1. Pet. 1. v 1. nor any other kingdom or nation mentioned in any Author of credit and Antiquity, and to be paralleled with him whom I have cited, approved even in this point with all Catholics, and the most judicious indifferently minded and best learned protestants, can constantly affirm and prove, that they had received such benefits and blessings from S. Peter, as this our Brittany, which to visit he went so far, stayed therein so long, and enriched as with so many and unansweareable graces and favours: continuing them so long, until he was admonished from heaven to return from hence to Rome, as before his coming thither, he also was as Metaphrastes, die 29. junij. S. Leo serm. de Apostol. with others writ, directed to come help us in the west. And if we will follow the Roman tradition. (Baron. annotat. in 9 Maij in Pudente. that) Domus Pudentis erat primum hospitium S. Petri Romae, the house of Pudens was the first lodging of S Peter of Rome, we are more strictly bound to Rome and Rome to us, that being the house of our renowned christian contrywoman Lady Claudia, as our protestant writers tell us. Matth. Parker antiq. Britan. pag. 2.3. Godwyn Conuers. of Brittany. Cambd. in Britan. Theatre of Brit. l. 6. Now let us inquire and set down in particular, so near as such a desolation and loss of Antiquities as England hath often suffered, will give us leave, of this Archbishop and Bishops in particular, which S. Peter consecrated for us, to found and begin the first hierarchical order and Succession in our primative church of Brittany.  
Many Authors both ancient and later writers and of these late times, both catholics and protestants, are witnesses that S. Aristobulus, one of the seventy and two disciples of Christ our Lord, was Bishop of this our kingdom of Brittany Dorothaeus Bishop of Tyrus. (Dorothaeus lib. de septuaginta duobus discipulis in Aristobulo.) And the Maenologe of the Greeks' are plainly of this mind. The first in his book entitled de septuaginta duobus discipulis, of the seventy two disciples, writeth: Aristobulus ab Apostolo ad Romanos commemoratos Episcopus Britanniae factus est: Aristobulus one of the seventy two disciples, of whom S Paul speaketh in his epistle to the Romans, was made Bishop of Brittany. And to put us out of doubt that he did not mistake, naming Britania for Bythinia, as a protestant writer would seem to expound him, when he writeth: Dorotheus saith, Aristobulus, whom the Apostle to the Romans remembreth, was made a Bishop in Brittany, or Bithania. Stowe histor. titul. the Romans. in Agricola. I think this man will hardly find any Bythania in the world: we read of Bethania often in the Gospels, and S. john saith. cap. 11. v. 18. Bethany was nigh unto Jerusalem about fifteen farlongs off, as our protestants translate and their note there upon is: that is about tow miles protest. annot. marginal. in c. 11.11. Io. v. 18. Which was too near to Jerusalem, to be a Bishops see, and the old provincial maketh mention of no such. And if by Bythania, he meant the country Bythinia the Region of lesser Asia, against Thracia, and next Troas, which was also sometime called Bebrycia, after Mygdonia, and by S. Peter Bythinia in the Apostles time, and after, it is evident that Dorothaeus meant it not, for in the next name which is S. Tyticus, he saith, that he was made. Bishop of Chalcedonia of Bythinia. Tyticus meminit & huius Paulus, primus Episcopus Chalcedoniae fuit, quae in Bythinia est. Doroth. supra in Tyticho. Therefore of necessity by this Author and the rest so affirming it, without doubt, or any exception, S. Aristobulus needs must be Bishop of this our kingdom of Brittany, no other place then of that name fit for a Bishop in the known World to apply it unto.  
And thus testifieth the ancient Maenologe of the Greeks, with others, both catholics and protestants of whom I have here noted some. Maenolog. Graecor. die 15. martij: Baron. annot. in martyrol. Rom. eod. die. Arnold. Mirman in Theatr. Conuers. gent. Auth. of the Exam. of the Calend. praefat. and in the 3. Conuers. Syr. Ed. Hoby counterf. pag. 48. Thom. Rogers upon the Articles of Relig. articul. 36. pag. 197. Protest. Theatre of Brit. l. 6. Cambden Belg. That this holy Bishop was either consecrated here, or sent hither by S. Peter, we may not question, being so generally confessed by protestants before, that no other Apostle did, or then could perform that office. And if the Identity of the name deceiveth us not, this our holy Bishop or Archbishop, was Father in law to S. Peter, his wifes Father, and Brother to S Barnabas the Apostle, sent into these west parts by S. Peter: for as Simon Metaphrastes writeth. (S. Simon Metaphr. die 26. junij.) Accepit Petrus filiam Aristobuli fratris Barnabae Apostoli, ex ea genuit filium unum & unam filiam. Peter married the daughter of Aristobulus Brother of Barnabas the Apostle, and had by her one son, and one daughter. Martyrolog. Rom. 15. Martij. Godw. And being called in the Roman martyrologue as a protestant Bishop truly telleth. Apostolorum discipulus the disciple of the Apostles. Conuers. of Brit. It wholly disableth him from being disciple to S. Paul, who alone of the Apostles besides S. Peter was in this kingdom, for the scriptures themselves are witness. Actor. cap. 13. v. 2 3.4. that S. Paul was not an Apostle, until in the 13. chapter of the Acts of the Apostles, before which time by the protestants before, Brittany had received the faith, and probably S. Aristobulus was then a Bishop, as many others of the 27. Disciples were. And many are called the disciples of the Apostles which were peculiarly the disciples of S. Peter, the chief Apostle, as appeareth in diverse places of the same Authority. S. Aristo. Arch. of this our Brittany.  
And that this holy disciple of S. Peter, was not only our Bishop but Archbishop also in Brittany, I have warrant both of Catholics and protestants to avouch it; First if we examine either by Dorotheus or any whomsoever writing of the residencies of the 72. disciples of Christ we shall hardly find any among them, whicn had not the dignity of that high calling, yea he relateth S. Aristobulus as a chief amongst them, & then being sent to this kingdom of Brittany so great & ample. And where as in other such kingdoms our protestants before assure us, S. Peter ordained an Archbishop, we cannot doubt but in particular it was this his most worthy disciple, as also the disciple of Christ, which first exercised by S. Peter's assignment that Archie, and chief pontifical order in this Island.  
Secondly, because we read it confidently written, and from more ancient authority, that this holy disciple of S. Peter was not only our first Apostle, but here began and first founded the hierarchical order, of our British church, a thing proper to that highest spiritual calling. Arnold. mirac. Theatro convers. gentium in Britan. & Aristobulo. Britamnia Straboni à Britone Rege nuncupata, primum Aristobulum, five illum cuius meminit S. Paulus, quod Dorothaeo probatur, sive alium unum certe ex 72. discipulorum class Apostolun est nata. Deinde Fugarium & Damianus, qui ordinem Hierarchicè Ecclesiae istic fundatae ab illo inchoatum constituerunt sanxeruntque more nimirum Apostolico. Britania so named by Strabo of King Brito or Brutus, had for the first Apostle thereof Aristobulus, either him, whom S. Paul remembreth, which Dorotheus approveth, or an other, surely one of the order of the 72. disciples, after that Fugarius (Fugatius by others) and Damianus, who constituted & confirmed by Apostolic manner the Hierarchical order begun by him of the church founded there. Where we see S. Aristobulus, the first founder of the hierarchical order in this church of Brittany: a thing which as all protestāns against the puritans, maketh the peculiar office of an Archbish. Whitgift answ. to the admonit. Bridge's eccles. govern. Bilson against the purit. Covel, Downam, Barlowe etc.  
Thirdly, These protestants of England, especially the university of Cambridge by their chosen champion Mr. Thomas Rogers for defence of their Articles of Religion of Protestants, writing (to use his words) by the lawful authority of the church of England, allowed to be public. Thom. Roger's book of the faith of England pag. 1. do plainly say, that S. Aristobulus, was Archbishop in this our Brittany. Thus he writeth in the name of English protestants and by their warrant. Roger's supra artic. 36. pag. Albeit the Terms and Titles of Archbishops we find not, yet the superiority which they enjoy, and authority which Bishops and Archbishops do exercise, in ordering and consecrating of Bishops, and ecclesiastical ministers, is grounded upon the word of God: for we find, that in the Apostles days, how themselves both were in dignity above the Evangelists, and the 70. disciples, and for authority both in and over the church, as twelve patriarchs, saith Beza, and also established an ecclesiastical heerarchie. Hence came it, that bishop was of Jerusalem james; of Antioch Peter; of the Asian churches, john; of Alexandria mark; of Ephesus and all Asia, Timothy: of all Crete, Titus; of Philippos Epaphraditus; of Corinth and Achaia, Apollo's; of Atheus Dionysius: of France Crescens; of Brittany Aristobulus. Beza in act. Apost. 1.2. D. Chrisosto. in Act. Homil. 33.2. Hieron. in Gal. Euseb. D. Hieron. ad Euagr. D. Hier. in 2. Tim. 1. Theod. arg. in epist. ad Tit. Theod. in epist. ad Phil. Euseb. lib. 2. Dorotheus in Apostol. Synops. Where we see S. Aristobulus not only joined in rank, and dignity of spiritual preeminence, with the Evangelists, and Apostles themselves, but with the general authority of the protestant church of England plainly declared to be the first founder of ecclesiastical hierarchy, and Archbishop of this our Brittany. And to give evident testimony, that in their judgement this nation of the west, both derived the succession of the Bishops thereof from S. Peter and Aristobulus, and never wanted by such until these days, they thus conclude in this matter, supra pag. 197.198. Finally from the Apostles days hitherto never wanted a succession of Bishops neither in the East, nor West churches, so provident hath the almighty been for the augmentation of his glory, and people, by this kind, and calling of men. And thus much for the first Archbishop of Britain ordained by Saint Peter.  
Now to come to speak of the Bishops he consecrated and ordained for us, although it is precisely proved before, that such there were: Episcopos ordinavit. S. Peter ordained Bishops here in Brittany for us, and every Archbishop which is chief of Bishops, such as S. Aristobulus was unto us, doth necessarily infer, and prove some Bishop's subordinate, and under, else he could not be the chief, and principal; for every Archbishop inferreth necessarily some Bishops or Bishop under him their chief in that calling. divers Antiquities of Glastenbury, apud Capgrau. in S. joseph, affirm, that one of the holy company of Saint joseph of Aramathia, namely his son joseph was a Bishop, which if so it was, he must needs be subordinate to S. Aristobulus. And yet if I would set down uncertain things, I might place our holy Bishop and marty S. Angulus, in or near this time, with much more probability than some without any authority I can find, refer him to the days of Diocletian his persecution: or say that S. Martin, to whom the christian Romans, builded & dedicated the church at Canterbury, was a British Bishop, and in this time; for that such a S. Martyne a Bishop there was about those days, there be many testimonies, and that he was consecrated by Roman authority; and so anciently to prove it probable, he was a Brittany, that the ancient Manuscript of Radulphus de Diceto deane of London, or whosoever Author of Abbreviatio chronicorum, saith, that it was builded in the time of king Lucius, for speaking of the time of that our first christian king, he affirmeth▪ (Abbreviatio chronicorum in Lucio. M. S) Tunc constructa est extra Cantuariam ecclesia Sancti Martini: then the church without Canterbury dedicated to S. Martyne, was builded. As diverse also were to S. Peter, our most glorious Apostle. One I find consecrated by S. Peter or his successor at Rome, which was both a Britanne, and lived and died a Bishop here in the time of S. Aristobulus, a German writer calleth him Achates, but I take not that to be his name, he was one of the happy companions of S. Beatus our noble contryman consecrated at Rome, of whom I will speak more when I come to that glorious man, when I have first entreated of the consecration of S. Mansuetus a renowned Bishop, borne in this Island, consecrated by S. Peter himself.  
This man, as many antiquities say, was natione Scotus, by country a Scot, of the north part of this kingdom, made Bishop by S. Peter, whose disciple he was before, and sent into these parts, or consecrated by him here, and made Bishop of Tullun in Lorraine. Tullenses habuere Apostolun, suaeque in Christum fidei primum Antistitem S. Mansuetum S. Petri Apostoli discipulum, S. Clementis Collegam origine Scotum, (Arnold. Merman. in Theatro Conuers. gentium in Metensib.) The inhabitants of Tullum (saith Arnoldus Mermannius) had for their Apostle and first Bishop of their faith in Christ, S. Mansuetus a disciple of S. Peter the Apostle, the fellow of S. Clement, a Scot by birth. An other citing also for Authors Antonius Democarez, and Petrus de Natalibus, saith. (Guliel. Eiseng. contenar. 1. part. 1. dist. 3. pag. 56. Petrus de Natal. l. 11. c. vlt. Anton. Monchiacen. Democh. l. 2. the Miss. contr. Caluin. c. 33.) S. Mansuetus, natione Scotus, ex nobili prognatus familia Simonis Barionae Apostolorum Coryphaei discipulus, socius B. Clementis Episcopi Mettensis, à Petro Leucorum in urbe Tullensi primus Antistes consecratus est anno Christi 49. Tiberio Claudio Caesare Augusto. In the 49. year of Christ in the Empire of Claudius S. Mansuetus a Scot by country, borne of a noble family, disciple of S. Peter chief of the Apostles, companion of S. Clement Bishop of Metz, was By Peter consecrated the first Bishop in the city of Tullum.  
Mermennius, before cited saith, (in Theatro convers. gentium.) that Saint Clement whose companion this our country man Saint Mansuetus was, was Bishop of Metz in, or about the 40. year of Christ, in the time of Caius Caligula Emperor: Metensibus fidei Religionisque Antistes fuit S. Clemens Romanus, anno & quod excurrit 40. Caio Caligula Imperatore, S. Petro pontifice maximo. But to admit, that S. Mansuetus was not made Bishop by S. Peter until the 49. year of Christ, and was no Bishop, but an assistant of S. Clement, at his first sendeing by S. Peter of him to Metz, yet to have a Bishop of our nation, and consecrated and sent to foreign parts by the chief Apostle, is an invincible argument, that both S. Peter was the first founder and father of the Britain's birth and life in Christ, disposed of all spiritual affairs here, long before the coming of any other Apostle, either into this kingdom or part of the world to convert it, and left at that time diverse Bishops in this country, or fit for that most holy order: otherwise he would not have sent S. Mansuetus of this country forth of Brittany, to execute that high dignity in a strange nation, such as Lorraine, where Tullum is, than was, and still is, to this Island. And this I may more boldly write, by a consequent and concluded leave, and warrant from our Protestant Bishops, and other such Antiquaries, who in their great Theatre of Brittany, give us diverse grants, and Rules to lead us, both to so timely a being of Saint Peter in this kingdom, & his disciples preaching here, & both claiming & exercising such powerable jurisdiction and authority here, as I have related from others. First they writ in these words. (Theatre of great Brittany lib. 6. cap. 9 §. 5)  
If Peter were here at all (which they granted and is demonstrated by them before) it was before ever he went to Rome, and the gospel was preached here, before it was in Rome, if Peter were the first, as some hold, that preached there, both which may be more probable. Again thus they writ (§ 7.) It hath passed with allowance among the learned Senate of our Antiquaries, that when Claudius began to banish and persecute the Christians in Rome (which they think to be before this time of S. Mansuetus being Bishop of Tullum) many Romans and Britan's being converted to the faith, fled thence into these remote parts of the earth where they might & did, more freely enjoy the liberty of their professions. And from this Sanctuary of salvation, the sad lamenting Lady Pomponia Graecina, the wife of Aulus Plantius, the first Lord lieutenant of Brittany brought that Religion, whereof she was accused and stood indicted upon life and death, which was no other than the Christian profession. And to interpret themselves more clearly where (as they hold) this great Lady the Lord Lieutenants wife was converted, thus they set down their marginal direction concerning this matter. Aulus Plantius his wife became a christian in Brittany.  
Now to assure us how soon it was, that S. Peter and his disciples had made so happy an entrance, and wrought so glorious effects in this our kingdom, these very Protestants tell us. That Aulus Plantius was sent hither out of germany, with an army the second year of Claudius, which was (as some Protestants writ) in the 44. year of Christ, by others the 45. and stayed here but a short time, returning to Rome and triumphing there, for his victories over the Britan's, in the year of Christ 49. and then in the year 50. Publius Ostorius Scapula was Propraetor here. (Theatre supr. lib. 6. c. 6. pag. 193. Protestants in Festis Regum an. Dom. 44. Claudij 3. Stowe and Howes histor. an. D. 45) By which account of these Protestants themselves, this lamenting Lady Pomponia Graemia, by them here converted to the faith of Christ, and all her christian company, as chanceth in such cases at so great parsonadges conversion, and many other christians of the Britan's, which they say were then converted by those disciples of S. Peter, or by himself, (no others than being here) must needs be converted before, or in the 49 year of the Incarnation of our Saviour, in which as I proved before our contryman S. Mansuetus, was ordained Bishop of Tullum by S. Peter, which was 14. years before the coming of S joseph of Aramathia hither, by all antiquities, and diverse by the scriptures themselves, before S. Paul came to Rome or any western nation.  
And if we may believe the Protestant writers of the Theatre, they make the coming of S. Paul to Rome, long after, writing in these words. (Theatre of great Brittany supr. l. 6. §. 7.) Paul came not to Rome till the tenth of Nero. When both by them and the scriptures, he was a prisoner two years, and could not departed from Rome. Which maketh these Protestants reckoning 16. or 17. years after the conversion of so many in Brittany, and consecration of S. Mansuetus that holy Bishop by S Peter. And to prove further unto us, not only that these first christians of Britain were converted by S. Peter, but that others of this our nation, were even at this time, consecrated priests, and Bishops also by S. Peter, these Protestant Bishops and others, having immediately spoken before of the conversion of Lady Pomponia Graecina here in Britain in or before the 49. year of Christ, they proceed in these words. (Theatre of the Empire of great Brittany l. 6. §. 9 B. Rhenan. in history, of Germany. Pantaleon.) And much about these times, as B. Rhenanus in his history of Germany, Pantaleon, and others do report, one Suetonius a noble man's son in Brittany, 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 himself. And returning through Suitcerland, found such willingness and flocking of the people to hear, and receive the doctrine of Christ, that he there stayed, and built an oratory not far from the bake Thun, & near the Town called Vnderfewen, where in preaching and prayers, he employed his time to the day of his death, which happened in the year of grace 110.  
Hitherto the words of our english Protestants, of this glorious and renowned man, far exceeding that which they give him here: for as their Author Henricus Pantaleon. (de viris Illustr. Germaniae part. 1 p. 114. a German Protestant writeth plainly of him, that he was, the Apostle of Heluetians. S. Beatus Heluetiorum Apostolus. Which Title and name none but puritans of any Religion will give to any but Bishops, and none but such which only have power to consecrate priests, (without which a true church cannot be) can either be, or truly called their Apostle. And that this holy Bishop of Brittany though he stayed most in Helvetia, yet that he was principally sent to be a Bishop in Brittany by Saint Peter, it is evident by these Protestants before, testifying that he was returning into Brittany, and so chiefly directed by Saint Peter: (Pantal. supra Stamph. lib. 7. the Sanct.) Which Pantaleon with Stamphius and others do more plainly witness, saying. S. Beatus ille nobilibus parentibus natus ex Britannia, in patriam rediens etc. S. Beatus borne of noble parents in Brittany, returning into his country: and adding of him, omnia bona pauperibus distribuit: he distributed all his goods to the poor: must needs be in Brittany, where of these his goods he was to make distributor of them. And these Germane historians tell us, that he had an other companion sent and directed with him, from Rome by S. Peter or his authority there, and being also a Britain returned hither, being consecrated Priest or Bishop by the same authority, and at the same time.  
So that we see by these Protestants themselves, that so long as S. Peter lived, the Bishops and Priests of Brittany were consecrated by him in this country, and in his absence hence went unto Rome for their consecration, and to be directed by him. This other companion of S. Beatus, borne in this kingdom, and consecrated at Rome by S. Peter, and returning hither, where for any thing we read otherwise in histories, he continued in preaching all his life, and died here, some German writers have named Achates. (Anonymus apud Beat. Rhenan. de Reb. German. l. 3. pag. 172. Rhen. supr) Whether that was his true name or Noah, it is not material to my purpose to question here: the history itself in germany being so certainly and generally received, that it is, and anciently was published, printed, and painted in their churches there. Haec historia non solum picta est in templis ac scripta, sed etiam typis expressa: of this history mention is made, especially of S. Beatus in the Roman martyrologue, S. Beda, Vsuardus, Molanus, Gulielmus Eisengrenius, the Antiquities of Helvetia, and expressly in the ancient monuments of the church of Constance, and others (Martyrolog. Rom. 9 die Maij. Beda Vsuard & Mol. ab. Guliel. Eyes. centur. 2. part. 5. Annal. Helu Momment. Eccle. Constant. Baron. annot in Mart. Rom. 9 Maij.) neither can we think that these two holy Bishops or priests of this kingdom of our Brittany were singular in this, but that we had more so consecrated, and directed from Rome besides them, and needed not Bishops and pastors here, otherwise S. Beatus would not have stayed most of his time in Helvetia, forth of his country, nor S. Peter his consercator and director, & our Apostle by these Protestants before, given allowance unto it.  
Neither had S. Beatus been sent (the words of our Protestants and Pantaleon also) by the brethren from hence unto Rome to be better instructed and further directed by S. Peter himself. (Theatre, and Pantal. supr.) But that the Brethren and Christians here depended of Saint Peter, and accounted it both their duty, and honour to this nation, to have their spiritual Guides, Bishops, and Priests consecrated and directed by him, and his Apostolicque supreme power and command, in Religious things.  
Now let us return to S. Peter's being here in Brittany; whereof I have spoken before, how to supply all spiritual wants of this kingdom, and found our church, in Britannia longo tempore fuit moratus, he stayed in Brittany a long time, as the greek antiquities remembered unto us by our Protestant's have told us: and to express his great love, & care, to this & other western nations, more particularly commended to his charge, this long time was so long, and his love to us so great, that as both S. Simon Metaphrastes, and Eusebius Pamphili in some book not now, but in the time of Metaphrastes extant, and by him constantly cited, say: S. Peter stayed at Rome, and in Brittany, and the cities of the west, three and twenty years. Eusebius Pamphili dicit Petrum viginti tres annos transegisse Romae, & in Britannia, & in civitatibus quae sunt in occidente. (Simon Metaphrastes die 29. junij. Eusebius Pamph. apud eund. supr. Surius 29. junij.) allotinge only as it seemeth the rest of the 25. years which is commonly said, the time of his being at Rome and these parts, to his journey in the east, at the time of the migration of the B. Virgin our Lady forth of this world. Which is confirmed by some of our Protestant antiquaries of England in these words. This year 70. being the fourteenth year of Nero Bassus and Tuscus, being then Roman Consuls, the holy Apostle S. Peter having accomplished his preaching, in the west parts, returned to Rome, where he preached again, as he did before. (joh. Stow and Ed. Howes histor, titul. Romans in julius Agricola.)  
And before his departure hence, as I have already remembered, besides S. Mansuetus, S. Beatus and such as he consecrated Bishops of our nation in foreign places, or for them out of Brittany, he ordained here, and for this kingdom Bishops, Priests & Deacons. Apud Britannos Episcopos, presbyteros & diaconos ordinavit. Who these Bishops in particular were, I read no man precisely to set them down, yet if we will follow the antiquities of Glastenbury saying that S. joseph the son of S joseph of Aramathia was a Bishop, as both Catholics and Protestants allow them in other things: I crave pardon probably to write, that he was one of them which S. Peter consecrated here.  
First, because as is granted, before S. Aristobulus our Archbishop, unto whom S. joseph, whether Bishop or Noah, was subject, was ordained by S. Peter. Secondly because S. joseph is named a Bishop, and yet in probable judgement none when he came hither, with his Father S. joseph, for by the same and all other antiquities and histories of that matter, S. joseph his Father no Bishop, was the Abbot or Superior of all that company, yet neither Catholic nor Protestant will easily instance that Bishops, by order and Sacrament Superiors, were or might be Inferiors or subjects to any of Inferior degree.  
secondly there is no possibility by any authority, that I find at all, to surmise that S. joseph was a Bishop before his coming hither, but the words of the antiquity which say of him: that jesus consecrated him Bishop before in the city Sarath: Quem Dominus Iesus prius in civitate Sarath, in Episcopum consecravit. (Antiquit. Glast. apud Capgrau. in S. joseph ab Aramathia.) Which no Protestant will or may by their Religion say, was a true and real consecration, but rather prophetical, what should be done, by orderly consecration after. For this vision was long after Christ's Ascension into heaven, where all Protestants of England ever since, imprison him to keep him from being present in the B. Sacrament of the altar.  
thirdly they and all others generally deny such extraordinary proceed, where an ordinary and universal order, as in this case is appointed by Christ himself. Wherefore S. Paul himself that vessel of Election, and extraordinary Apostle, though miraculously converted, chosen, and called, yet he neither was actually a christian without external baptism, nor a Bishop but by Imposition of hands, and ordinary consecration. And we read of S. Samson, our holy Archbishop of york, that before he was a Bishop, S. Peter, S. james, and S. john appeared unto him saying: (Io. Capgrau. in S. Sampsone Episc. & Confessore.) Our Lord jesus Christ hath chosen thee for a Bishop, and sent us to consecrate thee: whom when they had consecrated with benediction, they disappeared out of his sight. Nocte quadam vidit se densissimis candidatorum turmis circundari: & tres Episcopos vestibus aureis ornatos, cum illo ecclesiam ingredientes orare, cuius unus illorum ab ipso inquisitus, qui esset, ait. Ego sum Petrus Christi Apostolus, & hic frater Domini jacobus, & Euangelista joannes. Dominus Iesus Christus te sibi in praesulem elegit, & te consecrare nos misit. Quem cùm benedictione consecrassent, ab eius oculis elapsi sunt. And yet neither S. Samson nor any other took this for a real consecration, but only figurative of that which was after to be done by the holy external rite of the church of Christ; until as we read in the same history, our holy Archbishop S. Dubricius upon the apparition and message of an Angel did truly and really, externally consecrate him a Bishop: nec multo post Angelus Domini beato Dubricio apparens, Sampsonem ordinari Episcopum praecepit. (Capgr. supr.) So I might exemplify in many such cases, only prophetical and figurative, what should afterward be done, and not what was then effected.  
Therefore if S. joseph was a Bishop as that antiquity persuadeth, by that figurative vision, & not consecrated before he came into Brittany, as is showed before, & we read of no other which at that time made, & consecrated Bishops but S Peter, I may probably at the jest affirm, that S. joseph was one of them which S Peter at his departure hence, (S. joseph being certainly here at that time) was consecrated Bishop by Saint Peter here in Brittany. And when I find both Catholics and Protestants affirm, (Martyrol. Angl. 7. die Februarij. Dr●kin Almin. an. 1620. 7. Feb. with others.) that S. Angulus was our Bishop of London & martyr, and yet no historiam, Catholic or Protestant, putteth him in the number of them which were Bishops there after the time of K. Lucius, but quite leave him out of that catalogue, as appeareth by our Protestants Harrison, Godwyne, Stowe & others which with all diligence they could, have collected the ancient Bishops of London, I must needs draw him to an higher time than that of king Lucius was, before which no consecration of Bishops in Britain was, or is so memorable as this by S. Peter the Apostle (Harris. descript. of Brit Godw Catalogue. of Bishop in London 1. Stowe and How●. l. hist. Lucius jocelin of Furnes l. de Episc. Brit.  
And to end here the Relation or S. Peter's proceed in Brittany, we have clearly, deduced, with the allowance of our best English Protestant Antiquaries, and other Authors by them approved; That S. Peter Prince of the Apostles, was our first Father in Christ, and renowned Apostle, both immediately by himself, and his holy disciples; That he performed here all chief and eminent pastoral duties and offices, when our Emperors with our Lieutenants here, as also all our Kings were pagan Infidels; That he ordained and consecrated for us Bishops, priests, and other clergy men, and founded churches to the honour & Religion of Christ, and the honour of his blessed Mother S. Marry the Virgin, (few other christian Saints then deceased) as that of Glastenbury not so dedicated without his approbation, being chief in such affairs. He consecrated other Britan's out of this nation, exemptinge them from the pagan service of those such remembered princes, he sent them by authority to preach the gospel, in other country's, he or his disciples converted Pomponia Graecina the Lord Lieutenants wife of Brittany, as these Protestants have proved, and many in the like case, their husbands continuing in their infidelity, and contradiction, and many husbands and children, the wives and parents not allowing, as servants in respect of their Lords and masters, and Subjects in regard of sovereigns.  
I, a Catholic Priest, now demand of the best learned Protestant's Bishops of England, whether these proceed and prerogatives in that most glorious Apostle, and his worthy disciples, our first Masters in Christ, were not as great and ample, as the renowned Priests and Catholics of this kingdom now attribute, and give to the Popes of Rome his Apostolic Successors? We whoe have read most, and suffered much for this cause, cannot see the difference, or find instance of disparity, except in number of parsons, less or greater quantities of grounds, and some improportions in such things, which make no essential diversity, for otherwise we have been told by the best learned Protestants with others, that S. Peter and his disciples did manifestly and directly transfer and change those parsons, places, and property of things of this our Brittany from a temporal, to all spiritual use, from the command (except in temporal duty) of the present Emperors, Lieutenants, Kings, and Sovereigns alienated from Christian Religion, to the command of Christ, his Religion, our most holy Apostle and his disciples, by his authority so directing.   

THE III. CHAPTER. How in the rest of this first Hundred years of Christ after Saint Peter, The Apostolic See of Rome, still continued and exercised this supreme spiritual power in Brittany.  
IT is a question, not only among Catholics (but some Protestants also) whether S. Linus & Cletus were Popes after S. Peter, or only Suffragan Bishops, as so ordained by him at the first. And Pope Leo the second an holy Saint, with there nowned of our Historians to omit others, S. Marianus & Florentius Wigorniensis, say plainly: Simo Petrus Apostolorum princeps adiutoris sibi ascivit Linum & Cletum, non tamen pontificij potestatem cis tradidit, sed Clementi successori suo. If Peter Prince of the Apostles, did take Linus and Cletus to be his Adjutors, yet he gave not them the Papal power, but to Clement his successor. And Linus and Cletus did nothing by their own Laws and power as pope's, but only so much as was commanded them by S. Peter. (S. Leo 2. in epist. decretal. Marian. Scot lib. 2. aetat. 6. Florent Wigor. in Sylvan. & Otho Consul. Robert. Barns in vit. Port. Rom. in Linum.) Therefore to omit doubtful and uncertain things, and to come next to S. Clement whoe most certainly by all Cathololicks and Protestants was Pope of Rome nominated by S. Peter: (though Baronius and others whom he allegeth are of opinion that S. Clement yielded his right, and did not exercise the office of supreme pastor till after Linus and Cletus, yet who in S. Peter's life him were his Coadjutors & after his death his successors before S. Clement, (to 1. Annal. p 742.743 744.745.) before any other: by this Pope, Doctors were sent into the west (as our Protestants tell us (Margin. annot. upon Matth. Westin an. 94. Matth. Westm supr.) in great numbers, as S. Denis, Nicasius, Taurinus, Trophimus, Paulus Narbonensis, Saturninus, Martialis, Gratianus, julianus, Lucianus, Firminus, Photinus all Bishops, & they add S. Regulus. Whom although they settle them with their Bishoprics in France, yet it proveth the power & spiritual command of that holy pope, to have extended itself aswell to this kingdom, one and the same reason being for, and against them both.  
But we find diverse Authorities both late and ancient to induce us, to consent that some of these named holy Bishops, sent at this time, by S. Clement, were sent by him into this kingdom of Brittany, namely S. Taurinus and S. Nicasius: and that S. Taurinus was Archbishop or Bishop of york. Among others, William Harrison a Protestant historian. (In descript. of Brittany. pag. 23. Chronolog. ibid. an. 141.) produceth an Antiquity that so affirmeth: whereupon he writeth in this manner: Whether Taurinus Bishop over the congregation at york, were one of the nine scholars of Grantha Cambridge spoken of in the chronicles of Burton, I do not certainly find. But certain it is, that Walterus Rollewink in his history fasciculus temporum. (a 94.) saith. S. Taurinus was Episcopus Eboracensis, Bishop of york, which is here in Brittany: and so not Ebroicensis in France, where the same or an other of that name was Bishop about the same time▪ And an other late writer (Harris Theatrum. l. 1.) in his manuscript history, alleging both S. Antoninus and diverse others, saith: diverse have written that both S. Nicasius and Taurinus were here in Brittany, and for S. Taurinus, S. Antoninus saith, that S. Taurinus: filiam Lucij Regis Britanniae à morte suscitavit. S. Taurinus did raise from death the daughter of Lucius, King of Brittany. (S. Antonin. hist. part. 1. titul. 6. cap.) Which directly proveth, that S. Taurinus was here in our Brittany, & this King Lucius for certain, was either he that lived to receive the faith of Christ publicly in the time of Pope Eleutherius, beginning his reign in the year of Christ 124 (Matt. Westm. an. 124.) or Lucius Antenous the Roman praefect in Brittany called there upon. Rex Britanniae, King of Brittany, as well he might, prescribing laws unto us in Brittany as Hector Boethius. (Scotor. hist. l. 5. fol. 76.77.78.) with others witness: and was resident at york in the time of the Emperor Adrian, when and where S. Taurinus is supposed to have been Bishop and wrought this miracle. For S. Anacasius being sent hither by S. Clement, they which teach so. (Harris supr.) produce the french histories that he preached to the Britan's, which in that time were only those of this kingdom, the little Brittany in France then and long after named Armorica, and not Britannia.  
And yet to omit others, Arnoldus Mermannus in his Theatre of the conversion of nations. (§. Britoneses.) saith, that among other people, S. Anacasius being delegated thither an Apostle by S. Clement, did instruct and inform in the faith the Britan's, and all the waste of the Ocean Sea. Britoneses, Normandos, Rhotomagenses, Picardos', omnemque Maris Oceani tractum instruxit, formavitque fide S. Nicasius à S. Clement illuc Apostolus delegatus. And to put us out of doubt, that S. Clement did take upon him the spiritual charge of this our Brittany, as well as of France and other places, the same Author from others testifieth, that our Archbishop S Aristobulus, who as Eisingrenius saith, had been a Bishop from anno Christi 39 the 39 year of Christ, was yet our Apostle in Brittany alive in the year of Christ 99 S. Clement then Pope. Et quod excurrit 99 Clement Pontifice Maximo, Domitiano Imperatore. (Guliel. Eiseng. centen. 1. part. 1. dist. 7. fol. 67. Arnold. Mermman. Theatre conuers gent. in Albione▪) And we have yet in England an old manuscript, a short historical relation. (M. S. antiq. pr. Stores in Exordium.) Of the public Mass, and church service, of the Britan's, and French men, from the Apostles time, written before the union of the Britan's with S. Augustine's mission, by S. Gregory, and written by a British Author, testifying that the public church service and Mass, both of the french and Britain's was carried up to Rome to S. Clement, to be examined and approved by him then Pope, which he accordingly performed by his papal power, &c this Mass was ever after used both in France, and this our kingdom of Brittany.  
So that most evident it is, by those few Antiquities left unto us, that in the time of S. Clement who was Pope in the later end of the first, & beginning of the second hundred year of Christ, this our church of Brittany was wholly in spiritual things, dependant and subordinate to the church and Popes of Rome: and thus much of the first age and hundred year, from the birth of Christ. When here and of this nation there were yet living many Bishops consecrated by S. Peter, and the Roman Papal authority: S. Aristobulus, Mansuetus, Beatus, and probably S. joseph, Taurinus, Nicasius, Angulus, and others; for to add to the former, S. Anacletus saith in his Epistle, approved by our Protestants of England, our contryman S. Marianus and others. (Rob. Barns in vita pont. Rom. in Anacl. Mar. Scot l. 2. de aetat. 6. col. 250. Florent. Wigorn. in Domit.) that the provinces where Archbishops were, were divided by the Apostles and S. Clement his predecessor, ab Apostolis & Beato clement praecessore nostro, ipsa Provincia divisio renovata est. (Some do make Clitus and Anaclitus alone, and make him praedecessour to S. Clement see. Baro. to. 1.) Therefore most evident it is that S. Clement took upon him and exercised, this supreme Papal and spiritual power in this kingdom.    

THE SECOND CENTURIE OR HVNDRED YEAR.  

THE iv CHAPTER. Showing by these Protestants, how the pope's of Rome in this second Century of years claimed, had, and exercised supreme spiritual jurisdiction and power in Brittany.  
TO begin with the second age, and hundred year, Saint and Pope Anacletus offereth himself first, being the next and immediate Successor to S. Clement, and as he himself wittnesseth. (Epist. decretal. Marian. Scot l. 2. aetat. 6. col. 250. Florentius Wigorn. in Domitiano. Matth. Westin. an. 102.) Both instructed, and taught and made priest by S. Peter chief of the Apostles: ut à beato Petro principe sumus instructi, à quo & presbyter sum ordinatus. This holy Pope S. Peter's disciple beginning his papacy in the 102. year of Christ as our Protestants of England inform us. (Rob. Barns. in vit. pontiff. Rom. in Anacleto. Ormerod. picked. of Pap. pag. 78. ) Thought that the primacy over all churches was granted to the church of Rome by our Lord himself, and over all Christian people. Ab ipso Domino primatum Romanae Ecclesiae super omnes Ecclesias, universumque Christiani nomine populum concessum esse asseruit. And they tell us further, how according to this supremacy granted by Christ to the See of Rome, over all churches and Christian people, he executed the same in making his general decrees, binding all Bishops, Priests and others, both concerning the most blessed sacrifice of the Mass, and jurisdiction.  
Among other things, to speak in Protestant words. (Rob. Barns supra) Episcopos officio pares, ordine duplici distinxit: eos primates, sive patriarchas appellari voluit, qui in illis civitatibus praeessent, in quibus olim primarij Flamines sederunt: in alijs metropolitanis urbibus, Episcopos Metropolitans vel Archiepiscopos nominandos esse censuit. He distinguished Bishops equal in order, into two degrees: causing them to be named Primates, or Patriarches, which ruled in those cities, in which of old the Archflamen did sit: in other Metropolitan cities, he would have them named Metropolitans or Archbishops, and he calleth this not his own decree, but the decree of S. Clement his predecessor, and Saint Peter also. (Anacl. supr. & apud Mar Scot & Flor. Wigorn. supr) And setteth down in a certain Tome, what cities were to have primates, both according to his own, S. Clements, and the Apostles order.  
And this decree of Saint Anacletus, in this highest question of jurisdiction, was so universal and general in itself, so embraced of all, and includinge, that as not only Giraldus Cambrensis, and ancient authorities of this nation, (Lib. 2. de jure Metropol. eccles. Meneven. ad Innocent. 3.) but the chief Protestant Antiquaries themselves, as Matthew Parker the first Protestant Archbishop of Canterbury, (Lib. antiquit. Britannic. pag. 24.) and Sir john Prise, (Io. Pris. defence. histor. Britan. pag. 73.) do plainly acknowledge, that by that Tome of Saint Anacletus Pope, it was contained and decreed, how many and which were the places throughout all this Island even as it contained England, Scotland, and Wales. And thereupon this Protestant Archbishopp, doth in express terms call the division of Brittany in that respect: Ex Anacleto huius Insulae divisionem. The division of this Island according to the decree of Pope Anacletus: And though this division was not actually made at that time for setting Archbishops in those provinces at that time, but was deferred until in after when the faith was recreaved here in more public manner, when persecution ceased, or was mitigated; yet by these authorities there is no doubt, but this holy Pope both claimed, and exercised the same highest spiritual jurisdiction, as well in this, as all other nations, that decree being general, and without limitation for all nations, as it is allowed by these Protestants, and making all provinces in the known world, substitute and subordinate to the church of Rome in such affairs, and none exempted.  
And as this decree alone will witness, he sent as opportunity and the cause required, Bishops and priests into other country's, so he did the like to this, to increase and continue that happy building, which his predecessors had founded here before. So we must say of his immediate Successor Saint Euaristus, except we will reject the authority of one, of our most ancient and approved historians, Nennius, who in his manuscript ancient history, written if we may believe the Protestant Bishop Bale. (l. de scriptor. cent. 1. in Nennio.) A thousand years since, confidently affirmeth that, Britannicus Rex, A king of Brittany received an ambassage from Euaristus Pope of Rome, to receive the faith of Christ, missa legatione à Papa Romano Euaristo; (Mennius hist. M. S.) who yet saith with others, that the general conversion of this land, was not until the year of Christ 167. others making it later.  
This holy Pope began his papacy in the year 111. and lived therein until 120. before which time our king Coillus, brought up at Rome, was so well disposed to Christian Religion, that as our Protestants and the antiquities of Glastenbury tell us, he confirmed the twelve hides of land to the religious Eremitage of Glastenbury. (Antiquitat. glast. apud Capgrau. in S. joseph and others.) And therefore coming from Rome into Brittany to be king (his Father king Marius being dead) we cannot think but as many of our countrymen his subjects then at Rome, were Christians, and in so great number, that in one British house there, the house of S. Claudia our British Lady, and children after her, there were at, or soon after this time, in the time of Pope Pius the first, 96. christians; (Act. 5 Pudentianae Breviar. Rom. in vit. eius 19 Maij.) So many of them, and of other nations also, and clergy men, were sent hither by the Pope of Rome at that time, which many of our Protestant historians will confirm, assuring, that both now and at all times until the conversion of king Lucius, there were many christians which came from Rome, living in this kingdom. (Godwyn Conuers. of Brittany pag. Caius l 1. antiq. Cantabrig. Will. Harrison. descript. of Brit. Holinsh. hist. of Engl.) So do diverse ancient antiquities of the Annals of Burton, and others of foreign nations.  
And touching the time of Pope Alexander the first, next successor to S. Euaristus, he being made Pope in the year 120. and continuing Bishop of Rome by common opinion 8. years, and five months, in the fourth year of the papacy of this blessed Saint, as both Matthew of Westminster. (Annal. Burton. an. 141. Catal. Episcop. Tungr.) and the autient Table hanging in the church of S. Peter in Cornhill, in London, then builded in the time of king Lucius, witness, being the 124 year of Christ. The year of our Lord God 124. Lucius was crowned king: so the one, & the other saith: anno gratiae 124. Coillo Britonum Rege defuncto, Lucius filius eius regni diademate insignitus est. In the year of grace 124. Coillus' king of the Britan's being dead, Lucius his son was crowned king. Math. Westin. an. 124.  
This king Lucius, although neither he nor the kingdom were yet so generally converted, yet well knowing that many preachers had been sent hither from Rome, and diverse Britain's here were desirous to embrace the faith of Christ, did not only give way unto it, in this beginning of his Reign, but except Albertus Krantzius a man well acquainted with our British antiquities (as a Protestant antiquary witnesseth) doth deceive us. (Io. Caius antiq. Cantabrig. l. 1. Albert. Krantzius Metropol. l. 1. cap. 6.) Did write unto S. Alexander the first, Pope of Rome to have christian Religion preached in this kingdom. Religionem Christi Lucius quondam Britanniae Rex, ab Alexandro primo eius nominis summo pontifice, impetravit in Insula predicari. Lucius' King of Brittany did obtain of Pope Alexander the first, to here Christian Religion preached in that Island. Which is confirmed by many Authorities, provening unto us, that this Island at, and immediately after that time, had diverse preachers of the faith of Christ, and among them some Bishops, besides those I named before, to prove that we had a continual succession of holy Bishops from Rome, as these also were, from our first christianity.  
And that we had many preachers, and many by them converted, may appear by that is acknowledged before from these Protestants: to which many of them add, & from antiquities, that many Scholars & Doctors of our Universities then were converted in the year 141. nine in one place of Cambridge. In pervetustis Annalibus Burtonensibus sic lego. Anno Domini 141. hic baptizati sunt novem ex Doctoribus & Scholaribus Cantabrigiae. I do read (saith one) in very old Annals of Burton thus. In the year of our Lord 141. here were baptised nine of the Doctors & Scholars of Cambridge. (Caius lib. 1. de antiq. Cantab. pag. 95. Theatre of great Brit. lib. 6. Harris. descript. of Brit) Like to this have many other Protestants: who assure us, this succession could not come from S. joseph of Aramathia and his company, for a Protestant Bishop, according to the truth of histories writeth: (Godwyn. convers. of Brit. pag. 16. c. 3.) 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.) And even their memory was so much forgotten when king Lucius was converted, that as our best antiquities we have of that matter, tell us, those which S. Eleutherius sent from Rome, found the best information of them at Rome, & their ancient house or church was so desolate, that it was become, Latibulun Ferarum, a den for wild beasts at their coming hither. (Antiquit. Glaston apud Capgrau. in S. joseph Aramath. in S Patr.)  
I find in histories no others, from whom we have the jest probability to claim a continuance in Religion, therefore it must needs be from Rome, from whence also we had among these holy men, some Bishops to continue a succession from thence. For although S. Beatus was but lately dead living unto this year 110. it is not unlikely but his companion was still living, and except there were two of that name, and in those times and the same country, which no history doth remember, S. Mansuetus was yet a live, and long after until we had many other Bishops sent from Rome, or consecrated here by the Roman authority, in the time of this King Lucius. For we read in the Annals and Catalogue of the Archbishops of Treuers, near unto Tullum, that in the year 160. S. Mansuetus was Bishop there: Mansuetus qui huic nomini & vocationi suae vita proba, anno Domini 160. optime respondit. The seventh Archbishop of Treuers was Mansuetus, who by his godly life did excellently answer this his name to be meek, and his vocation in the year of Christ 160. (annal Arch. Trever. Petrus Merssaeus Catal. Arch. Trever.) Which by no history I can find, was or could be any other, but Saint Mansuetus our contryman spoken of before, both the name, time, and place so near unto Tullum, where he was first Bishop alloweinge it, and nothing impugning it.  
And among those Bishops here in Brittany, and of our own nation, I find two named being both consecrated and sent hither by the Authority of the See of Rome: one of them S. Tymotheus son to our holy contryman, Saint Marcellus, or by some Marcellinus a Britanne borne, and a Bishop here, and after Bishop of the Tungers, and lastely, Archbishop of Treuers, both which preached here in the time of King Lucius long before his conversion, and at or before this time, and were instruments of his happy conversion, actually and parsonallye concurring thereto by mission and Authority from the Popes of Rome: of which I have made more large and ample relation in other places: for this purpose so many Authors here cited will suffice, both Catholics and Protestants consenting that S. Tymothie and S. Marcellus or Marcellinus, preached here in the time of king Lucius and before his conversion. (Petrus de Natalib. lib. 1. cap. 24. Harris Tom. 2. Magdeb. centur 2. Annal. Eccles. Cur. Io. Stumph. in Rhetia. Petrus Merssaeus in cate-log. Archiep. Trever. in Archiep. 20. Anton. Democh. l. 2. the Miss. count. Caluin. Gulielm. Eisengren. centen. 2. part. 4. distinct. 7. Petr. Merss. in Archiep. Trever.)  
And that this S. Tymothie could not be Saint Tymothie Bishop of Ephesus S. Paul's Scholar, to whom he wrote the Epistles, who was martyred many years before King Lucius was borne, and S. Onesimus was his Successor in S. Ignatius time, as he himself is witness: (Epist. ad Ephes.) But only S. Tymothie our blessed contryman by his mother S. Claudia, (Martyrol. Rom. die 20. junij.) and a child baptised by the Apostles, and thereupon called their disciple, who was owner of the house in Rome, where S. Peter by the Roman tradition first entertained there, and of S. Tymothie the Lord thereof in his time named Thermae Timothinae, the Baths of Tymotheus, (Act. 5. justini Philosoph. Baron. annot. in 20. junij in S. Novato.) which he forsook for the love of God, and this his nation, so soon, that by Pope Pius the first, martyred in the year 154. his said house was consecrated a church, he himself being then in all probability preaching in this Island, as so many Authorities cited do warrant.  
The history of S. Marcellus or Marcellinus, both to have been a Britain, a Bishop, and to have preached here long before S. Linus was converted, that he persuaded him to be a Christian, and after went into Germany, and returned from thence into Brittany again, sent with others from Pope Eleutherius to convert king Lucius & this kingdom as they did, is an undoubted verity, acknowledged by all that writ of that matter. And therefore our Protestant's of England freely grant us in these words. Even from the days of those godly men, who first taught the Britan's the gospel, 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 at length this Lucius perceiving not only some of the Roman Lieutenants in Brittany, as Trebellius and Pertinax with others, to have submitted themselves to that profession, but also the Emperor himself to begin to be favourable to them that professed it. And then he setteth down how king Lucius sent to Pope Eleutherius to be instructed in, and receive the faith of Christ: and in like manner is the Relation of other Protestant's. (Holinsh. histor. of England lib. 4. cap. 19 Math. Park, Antiquit Britan. pag. 4.5. joh. Goscelius in histor. Manuscript. Bal. l. 2. de actibus Pontif. in Gregor. 1. & l. de Scriptor. cent. 1. in August Dirnoth. Godwyn Conuers. Powel annot. in l. 2. Girald. Cambr. c. 1. Fox to 2. Act. pag. 463 Fulke Ans. to count Cath. pag. 40. Middlet. papistam pag. 202. Stowe. Holinsh. etc.  
Then if by these men there still continued a succession of true preachers in Brittany from the Apostles time. (Protestant Articl. of Religion. Bills. Whitgift, Barlow, Bridges, Downam, Hockeer, Covel & others against puritans.) Which the puclick Protestant Religion denieth to be without true Bishops to consecrate such priests and preachers: and the Roman Luietenants themselves and christians, and so consequently as the greatness of their state and necessity of the church here required had Bishops, and rather from Rome, being themselves Romans; And I have exemplified in so many Bishops consecrated and sent hither by S. Peter and his holy successors Popes of Rome, and not any one Instance can be given of any one Bishop or priest in all this time, sent or consecrated by any others, we must needs leave that prerogative to Rome, and honour to Brittany, to have had the holy Bishops and pastors of this church from thence: And that Apostolic See to have ruled here in spiritual things, as these Protestants have freely acknowledged in the holy Popes S. Anacletus, Euaristus and S. Alexander already. (Rob. Barns in vit. Pontific. in nominibus citat. Downam lib. 1. of Antichrist. cap. 3. pag. 35.  
And so they teach, that all the following Popes unto S. Eleutherius, to wit S. Sixtus the first, Telesphorus, Higinius, Pius and Anicetus the immediate predecessor to Eleutherius, took upon them generally the supreamacy and highest commanding power in all spiritual things, and all places without exception or limitation. S. Sixtus gave authority to appeal to the Popes of Rome from all Bishops. Ab Episcopo ad Romanum Pontificem appellandi Ius dedit ecclesiasticis ministris. (Barnes supra in Sixto.) Saint Telesphorus prescribed generally the fast of Lent. (in Telesphoro.) Published the manner or order of Mass, and made a decree as supreme judge, how all suits and controversies should be tried, and decided. Saint Higinius made a law binding all Bishops & Metrapolitans, and the whole clergy, (in Higinio.) S. Pius dedicated the house of our renowned contrywoman S. Pudentiana in Rome, to be a church, (In Pio) made general decrees for the holy sacrifice of the Mass, binding all Priests & Bishops. Declared it to be sacrilege in all people whomsoever, which converted lands or goods dedicated to Religion, to profane uses Appointed the age of virgins to be consecrated. He decreed that matters appertaining to Religion should be heard in provincial counsels of Bishops, reserving the authority of the Pope of Rome and appeals to him Quae ad Religionem spectant à suae Synodis audienda esse statuit, salua tamen pontificia authoritate. (Idem in vit. Pont. in Aniceto.) S. Anicetus the next before S. Eleutherius, made or renewed the decree, how both Bishops and Metropolitans were to be ordained. That an Archbishop was to be accused before the Pope of Rome. That no Archbishops should be called primates, except that prerogative of name were granted him from the Pope of Rome. Archiepiscopos non primates appellandos, nisi ista praerogativa nomenclaturae ei à Romano Pontifice concederetur.  
Wherefore these Pope's being by all Protestants holy Saints, and Martyrs, and the church of Rome then by his majesty and all other learned men of the Protestant profession, our mother church, the true church, commanding church, most high Apostolicque church, and these their decrees universal and general comprehending all, and excluding none, either in Brittany, or any other nation, except we will be wilfully headstronge in disobedience, we must needs acknowledge, that this kingdom from S. Peter's first preaching here, unto the general conversion thereof in the time of Pope Eleutherius (of which sufficiently in the next chapter) ever was, and did acknowledge itself subject in spiritual things to the holy Apostolic See of Rome. And this in particular also proved by so many ancient, and approved Authors, historians and others that entreat of this subject, show how often the Popes of Rome in these remembered days sent preachers hither, and the Britan's likewise acknowledging ever, that See for the chiefest and supreme, sent thither though so far distant hence, to have preachers and Instructors to be sent hither by the highest papal power there.  
I will insist in Protestants relation for this business: They tell us that S. Bede, the old chronicle of Landaffe, Goceline in the life of S. Augustine cap. 31. historiae maioris, the old chronicle called Brutus, joannes Nauclerus, an old manuscript history which the Protestant Bishop Godwyn saith he had in latin, say that many preachers were sent hither from the Pope of Rome in the year of Christ 156. when S. Pius was Pope: and I have read a very old manuscript, testifying that king Lucius did in that year, send legates to the Pope of Rome, to that purpose. An epistle written from the Pope of Rome to the king of Brittany, dated in the year 159. found among the old constitutions of this land, and in the old chronicle called Brutus, which the Protestant Bishop Bridges, saith he had seen, saith there was the like sending, in, or about that time. Mennius, as these men tell us, affirmeth as much of the year 164. so doth an other ancient chronicle, which Godwin citeth. William of Malmesbury hath the same, of the next year 165. S. Edward's laws say so, of the year 167. Henry of Hardfrord hath the life of the year 169. Marianus Scotus published by our Protestant's, so writeth of the year 177. The Protestant Bishop Bale hath so of the year 179. Polydor Vergil the history of Rochester, Matthew of Westminster, and Martinus Polonus by Protestant's, so say of the year 188. Therefore to save the credit of these, and many others so ancient, and allowed by Protestants, we must needs by their leave and allowance say also, that this our kingdom in those days depended upon the See of Rome in Religious affairs. And thus much of this matter before our general conversion in the time of King Lucius. (Io. Caius antiq. Cantabrig. lib. 1. pag. 109.110.111. Godwin. convers. of Britanny. p. 21.22. Holinsh. hist. of King. Lucius' Theatre of Brit. lib. 6. M. S. pr. gloriosi, ac Deo dilecti. in S. Dubritio. Matth. Westm. an. 154. Godwyn. Conuers. pa. 29.30. Stow hist. in Lucius. Caius supr. pag. 100 Godw. Conuers. pag. 29.20.22. Mason book of consecrat. in Lucius. Will. Lambard. lib. de leg. Reg. fol. 130. pag. 2. Godwyn. Conuers. pag. 22.   

THE V CHAPTER. How in the general Conversion of this kingdom in the time of King Lucius, all spiritual things were ordered, settled, and confirmed here, by the Pope's Authority.  
AT the time when our King Lucius, & this kingdom was generally converted, there were, as these Protestants have proved, or granted before, diverse Bishops and Priests in England, we had many universities, as Cambrige, Stamford, Greekelade, Bellisium, Oxford, and others, as our Protestants contend, and diverse learned men in them, our next and neighbouringe country's, France, the hither parts of Germany, Lorraine, Helvetia, and all Italy, even unto Rome itself, situated in the further part thereof were full of Bishops, priests, and learned clergy. (joh. Lidgate in Cant. Caius antiq. count. Brian. Twin. antiquit. Oxon. Harrison descript. of Brit. Cambd. in Britan. Harding. histor. l. 1. c. 15. joh. Bal. in praefat. ad l. de scriptor. etc.)  
And yet King Lucius and his nobles, now resolved to receive the faith of Christ, could find no centre, to rest their holy desires of so happy a change, until they arrived at the Apostolic See, from whence this nation from the first original, of christianity here, ever received instructors, and instruction. And to obtain this his so heavenly purpose, this Renowned king with applause of his nobility, did not send one only Message, ambassage or epistle, and at one time to that end, but as our best antiquities say: Epistolas suas Eleutherio Papae direxit: (Epist. Eleuther. ad Luc. & leg. S. Eduardi apud Lumb. Calfrid. Monum. l. 5. cap. 19 Pont. Virun. l. 4. Matth. Westm. an. 185.186.) he directed his epistles to Pope Eleutherius: diverse Epistles, and consequently diverse Ambassadges, so read the old British history, Ponticus Virunnius, Matthew Westminster, as they are published and allowed by our Protestants, and others.  
And these so diverse epistles, were only to become a Christian, & to have his kingdom instructed in the faith of Christ, and all things thereto belonging ordered by his highest papal authority, petens ab eo, us christianus efficeretur. And none of these epistles was that which our Protestants tell us he wrote unto that holy Pope, for laws to govern his kingdom by, which were distinct from this, of which I shall speak hereafter: Whereby it is evident that this blessed king & his wisest council at that time, by so often writing both to this holy Pope Eleutherius, and some others of his predecessors before, as appeareth by that I have written already, did fully and constantly inform themselves, that the highest directing power in things religious, was only residing in the Popes of Rome, otherwise they were all strangers unto him, far distant, and above all Bishops of the world more persecuted, all of them before this time and long after, suffering cruel deaths and Martyrdom for Christ. Therefore it was for the due honour, and right belonging to that holy See, and not temporal glory or countenance, as a Protestant Bishop would gloss the matter. (Godwyn Conuers. of Brittany c. 3. pag. 36.) but the supreamacy of the Roman Bishops, which these Protestants have given to all the Popes before.  
And because, to speak in the words of the first Protestant Archbishop in England: The renown of the pope's of Rome at that time, was most famous in all the world, for their often martyrdom, and constancy & sincere discipline of faith: quorum tunc fama crebro martyrio & constantia, ac sincera fidei disciplina, per totum Christianum orbem celeberrima fuit. (Matth. Parker. antiquit. Brit. pag 5.) This was that, which moved king Lucius, to give this due honour to the See of Rome, and appeal unto it for instruction: for he saw that by that holy See the faith of Christ, was dilated into all these nations, as the recited Protestant Archbishop thus witnesseth. (Parker. supr. pag. 4) Cognovit complures nobiles Romanos eandem fidem à pontifice Romano accepisse, eorumque exemplo Christianum nomen in singulas provincias sparsum & disseminatum fuisse, statuit 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 abroad into all provinces, he did resolve to receive the same faith, from Eleutherius the Pope of Rome. Where it is evidently confessed, that if king Lucius had not acknowledged this highest spiritual dignity in the See of Rome, and have sued to have the Christian Religion settled here by that authority, he should have been singular in that kind, as our Protestants now are all other provinces giving then that honour to Rome, and having their faith in Christ established from thence.  
And this is evidently declared, by the manner of the sending, & writing of this king, to that Pope S. Eleutherius, S. Bede saith: hist. eccl. l. 1. c. 4. that K. Lucius did humbly beseech Pope Eleutherius by his letters, that by his commandment he might be made a Christian. Obsecrans ut per eius mandatum Christianus efficeretur. The Roman Tradition saith: In the beginning of the papacy of Eleutherius, there came humble letters unto him from Lucius King of the Britan's, to receive him and his subjects into the number of Christians. Huic initio Pontificatus supplices literae venerunt à Lucio Britannorum Rege, ut se ac suos in Christianorum numerum reciperet. (Breu. Rom. in S. Eleuther. 26. Maij. Baron. hist. Eccl. tom. 2.) A Protestant Bishop readeth: praying that by his direction, and appointment, he might be made a Christian. (Godwyn. convers. p. 20.) An other Protestant antiquary saith: Desiring Eleutherius Bishop of Rome, to send some devout and learned men, by whose instruction he and his people might be taught the faith, and Religion of Christ. The old chronicle of Landaffe is: implorans ut iuxta eius ammonitionem christianus fiat. Humbly entreating, that by his appointment he might be made a christian. (Annal. Landaf. apud come. antiq. Cantab. l. 1. pag. 98. thus our Protestants allege that Antiquity. Others of them say. Lucius sent an ambassage to Eleutherius, Bishop of Rome by Eluanus, and Meduinus Britan's, entreating Eleutherius by them, that he would open a passage by himself and his ministers, for the fosteringe and cherishing of christian Religion in Brittany. Francis Mason. l. 2. p. 52. ca 3.  
Like is the testimony of other historians, both Catholics and Protestants, that king Lucius proceeded in this humble, and submissive manner in his writings, and Ambassadges to the Pope of Rome at that time, & in these affairs. The which highest authority spiritual in the Pope of Rome, these our Protestants further confirm, in that they teach generally, that these two Ambassadors of King Lucius, Eluanus and Meduinus, received all the authority they had, to preach here in Brittany, from Pope Eleutherius, who consecrated the one Eluanus a Bishop, and made the other a Doctor to preach the gospel. (Theatre of great. Brit l. 6. Stow. hist. in Lucius, Godwyn. convers. of Brit. Mason l. 2. c. 3. Bal. cent. 1. in Eluan.) And the present Protestant Archbishop of Canterbury, Doctor George Abbot, director of Master Mason as he protesteth, and his directed Scribe are of this opinion, that all the Bishops of Brittany after this, derived consecration and succession episcopal, from this one only Bishop Eluanus, consecrated and authorized by Pope Eleutherius. (Francis Mason consecrat of Bish l. 2. c. 3. p. 55.56.) Which, and more, is approved by an other a Protestant Bishop, by whom Pope Eleutherius even in this great business is termed. Paterfamilias, the Master of this spiritual house and family of Brittany. (Bal. l. de Act. Pont. Rom. l. 1. in Eleuther.) and this kingdom was consequently of his family, and under his rule and command, and thereupon as a good Master and Governor of this family, did confirm and solidate the Britain's, and the whole kingdom in the faith received by the Apostles. Eleutherius, ut 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.  
And to make most evident demonstration further, even by these Protestants, aswel as by all other Antiquities, that the supreme power spiritual in all proceedings in this kingdom at that time was wholly, and undeniably in Pope Eleutherius, and those his two Legates, which he sent hither, Damianus and Fugatianus, as they are commonly called. The Protestant Archbishop and his Mason tell us, in these words. (Mason l. 2. e. 3. p. 55 56. ) From Rome there came two, Fugatius and Damianus, but we cannot learn that either of them was a Bishop. This is the constant writing of these Protestants: yet to deal plainly, these men knew not all things, or else they might easily have known, that both the British history, Ponticus Virunnius, and Matthew of Westminster, as they are published by Protestants, call them Antistates, Bishops: and a Protestant Bishop produceth an old Manuscript Author, testifying that the first church of Wincester was hallowed and dedicated to the honour of our Saviour, October 29. 189. by Fuganus and Damianus Bishops. (Galfrid. monum. l. 4. hist. c. 20. Pontic. Virun. lib. 4. in fine, Godwyn. Catal. in Winchest. Matth. Westm. an. 186.)  
And if they were no Bishops, it so much more advanceth the Pope's power, in this kingdom, for these Protestants with others shall testify, that by their legatine power from Pope Eleutherius, they exercised more and greater jurisdiction spiritual here, than any Bishop, or Archbishop of that time. And if they were Bishops, as those Authors affirm, yet I find none to write that either of them was an Archbishop: yet as before, and shall immediately be proved, they by their delegate power from Pope Eleutherius, executed here greater jurisdiction spiritual and more ample, than any Bishop, Archbishop, prince, king or whosoever, the Pope himself excepted, could lawfully do. Which these Protestants and other undeniable antiquities do, thus demonstrate unto us.  
The first Protestant Archbishop of Canterbury (Parker. antiquit. Britan. pag. 5.) writeth from diverse witnesses, that these two Religious men were, assigned by Pope Eleutherius as chief work men, tanto operi praeficiundo, in governing so great a work, and establishing the discipline of christian Religion. In sancienda christianae religionis disciplina, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperarij adhibiti in administranda ecclesia p●riti. joined by Pope Eleutherius with the Bishops in governing the church, beings killfull therein. Which must needs be, by their legatine power from Pope Eleutherius. Martianus Polonius. (In Eleutherio Papa col. 49.) published by Protestants, and dedicated by them to Queen Elizabeth, saith: Papa Eleutherius misit duos Religiosos viros Fuganum & Damianum qui Regem praedictum & populum baptizarent, erant tunc in Britannia viginti octo Pontifices Idolorum, quos Flamines vocabant: Inter quos tres Archiflamines erant, sed praedicti Sancti, de mandato Apostolico, ubi erant Flamines, instituerunt Episcopos, ubi Archiflamines, Archiepiscopos. Pope Eleutherius scent two Religious men Fuganus and Damianus, who baptised the said King Lucius and his people. There were then in Brittany 28. high priests of the Idols, whom they called Flamens, among which there were three Archflamins, but the said holy men by the commandment of the Pope, did institute Bishops, where there were Flamens, and Archbishops where there were Archflamins.  
This is confirmed, not only by all Antiquities of these things, but the chief Protestant writers, among which the Protestant Archbishop Whitgift, and his friend Fox write in this manner. (Whitg. defence of the Answ. pag. 323. Fox tom. 1. fol. 146.) Eleutherius the good Bishop, hearing the request of the king, and glad to see the godly towardness, of his well disposed mind, sendeth him certain teachers and preachers, called Fugatius, or by some Fuganus, and Damianus, or Dimianus, which converted first the king and people of Brittany, and baptised them. The temples of Idolatry and other monuments of gentility they subverted, converting the people from their diverse and many gods to serve one living God. Thus true Religion with sincere faith increasing, superstition decayed with all rites of Idolatry. There were then in Brittany 28. Head priests, which they called Flamens, and three Archpreists among them, which were called Achiflamins, having the oversight of their manners, as judges over the rest. These 28. Flamines they turned to 28. Bishops, and the three Archiflamines to three Archbishops, having their seats in the three principal cities of the Realm: That is, in London, in York, and in Glamorgantia, videlicet in urbe Legionum by Wales.  
Thus far these Protestants, and one of them named the Archbishop telleth us, that the constitutinge of Archbishops, in the places of the gentiles Archflamines, by these Legates of Pope Eleutherius, was to follow the example, and order of S. Peter himself, who did so, as S. Paul likewise, and maketh this reason. (Whitgift d●f of the Answ. pag. 320. 321. Which might be done in respect of the city and place, and not in respect of the Idolatrous priests: for Archiflamines were in great cities, which being converted unto Christ, might have in the place of their Archiflamines, godly and learned Archbishops, to oversee and direst the rest of the Bishops and preachers, that unity and order might be observed. Thus Paul did at Ephesus and Creta. And why might not Peter do it in other places likewise? Master john Selden, a great Protestant antiquary, and lawyer, writing of these two holy Legates, speaketh thus. (Io. Selden Analect. c. 6.) Beati doctores cum per totam ferè jerusalem paganitatem delevissent, Templa quae in honore plurimorum deorum fundata fuerant, uni Deo ciusque Sanctis dedicaverunt, diversisque ordinatorum coetibus repleverunt. When the blessed Doctors had blotted out paganism almost throughout the Island, the temples which were founded in honour of many gods, they dedicated to one God, and his Saints, and replenished them with diverse companies of clergy men. The very same be the words of Matthew of Westminster, as he is published by English Protestants. Matth. Westm. an. Dom. 185.  
And this present Protestant, Antiquary refutinge the ridiculous and ignorant, or very wilful singularity of Godwyn the Protestant Bishop, singularly and only as he himself writeth. (Godw. conuers. of Brittany p. 26.) excepting Sutcliffe, denying Archflamines in this Island, citing for authors Pomponius Laetus, and Fenestella, thus addeth. (Pompn laet. de Sacerdot. Rom. ca 7. Fenestell. de Sacerd. Rom. c. 5.) Quemadmodum autem Episcopis apud nos Archiepiscopi, sic Flaminibus Archiflamines praeponebantur. Horum potestati caeteri judices in Insula subijciebantur. Hos autem ex praecepto Apostoli Idolatriae eripuerunt, & ubi erant Flamines Episcopos, ubi erant Archiflamines Archiepiscopos posuerunt. Sedes autem Archiflaminum in tribus nobilioribus civitatibus fuerunt, Londonijs videlicet, Eboraco, & in urbe legionum. His tribus evacuata superstitione, octo & viginti Episcopi subduntur, divisisque parochijs, subiaevit Metropolitano Eboracensi Deira & Albania, quas magnum flumen Humbri à Loegria secernit. Eboracensis autem Archiepiscopis in omnes Scotiae praesules, ac Antistites iure primatis olim fungebatur. Quod & resaucitum erat sub Henrico secundo & Hugone Legato Pontificio celebrato concilio. As Archbishops with us Christians, are in power over Bishops, so were Archflamines over Flamines. In this Island the other judges were subject to their power, these by the the commandment of the Apostle (and Pope) they delivered from Idolatry, and where there were Flamines they placed Bishops, and Archbishops where there were Archflamines. And the Seats of the Archflamines, were in the three more noble cities, in London to wit, in York, and the city of the Legions. To these three, superstition being taken away, eight and twenty Bishops are subjected, and the parishes or dioceses being divided, Yorkshire & Scotland (which the great river of Humber doth divide from Loegria England) was made subject to the Metropolitan of york. And the Archbishop of York, did of old time enjoy the Right of Primate over all the prelate's, and Bishops of Scotland. Which was again decreed in a council held under king Henry the second, and Hugh the Pope's Legate.  
The like to this have all our Antiquaries, Catholics or Protestants writing of this matter. The Author of the old British history, the book of Landaffe, the Antiquities of Glastenbury, S. Bede, Ponticus Virunnius, Radulphus de Diceto, Asserus, Capgrave, Will: of Malmesbury with other ancients, and our present Protestant Antiquaries consenting, as Cambden, Holinshed, Harrison, Stowe, Howes, the Theatre writers and others two many to be recited, and needles, their works commonly extant and to be seen of all, only I will allege Bicetes, because his manuscript is rare, and he much commended, both for Antiquity and Authority by the Protestant Authors of the great Theatre, Thus he writeth: Eleuther Papa ad quem Lucius Rex Britanniae missa epistola se fieri Christianum impetrat. Eleuther ergo misit Faganum & Dinuanum, qui Regem Lucium baptizaverunt. Templa etiam quae in honore plurimorum deorum fundata erant, uni Deo dedicaverunt. Erant tunc in Britannia 28. Flamines, & tres Archiflammines, & ubi erant Flamines, Episcopos, ubi autem Archiflamines, Archiepiscopos posuerunt. Londonensi subiacuit Loegria & Cornubia. Eboracensi Diera & Albania, urbi autem legionum Kambria. Eleuther Pope of whom Lucius king of Brittany obtained by an epistle he sent unto him, to be made a Christian, sent Faganus and Dimianus, which baptised King Lucius. The Temples which were founded in honour of many gods, they dedicated to one God. There were then in Brittany 28. Flamines, and three Archiflamines, and where there were Flamines they placed Bishops, and where there were Archflamines they placed Archbishops. To the Archbishop of London, England and Cornwall were subject. To the Archbishopp of York, were subject Diera, the North of England and Scotland, and Wales to the Archbishop of Caerlegion. (Galfrid. Monum. l. 4. c. 19.20. Chronic. eccl. Lond. apud Cam. l. 1. antiq. cantabrig. Antiq. Glast. apud Capgra. in S. Patric. Bed. l. v. hist. c 4. Pontic. Virun. l. 4. Radulph. de Dicet. hist. in Lucio. Guliel. Malmes. de antiq. caenob. Glast. Camb. in Brig. Holinsh. hist. of Engl. in Lucius. Harris. descript. of Brit. Stow & Howes in Lucius. Theat. of great Brit. lib. 6. Hector Both. l. 5. fol. 86.85. with others.  
Thus we see by all historians, old and late, Catholics, and Protestants, that in this general planting of the faith in this nation, all Religious matters were wholly ordered by these Legates of the Pope, & his supreme direction, all jurisdiction spiritual of Archbishops and Bishops, with their peculiar dioceses and governements, assigned and distinguished by this highest papal authority of the Pope of Rome by his legates here. And to assure us, that nothing was then thought by the king himself, or any christians here, to be firm and validate in this kind, without the confirmation of the Pope himself, when these Archbishops, and Bishops with their jurisdictions were settled, many churches dedicated to God, and his holy Saints, universities or colleges for christian learning and education assigned, all orders of clergy men instituted, with all other necessary things in such a cause remembered in our histories, which I have at large related in an other place, these holy Legates returned to Rome again, to obtain the Pope's confirmation of all these their holy ordinances, & constitutions, which was orderly performed, as both Catholic antiquities, and Protestant historians do thus undoubtedly assure us herein.  
First Ponticus Virunnius in his British history, l. 4. as it is warranted by Protestants, saith of these Legates, sent by Pope Eleutherius: Romam redierunt, & cuncta quae fecerant, a Pontifice confirmari impetrarunt: confirmatione facta, cum pluribus alijs redierunt in Britanniam. They returned to Rome, and obtained to have all things they had done, to be confirmed by the Pope, and the confirmation being made, they returned into Brittany with other. The Author of the old Birttish history, published with the self same Protestant approbation. (Galfrid. Monument. l. 4. histor. Britan. cap. 20) saith, Denique restauratis omnibus, redierunt Antistites Romam: & que fecerunt à beatissimo Papa confirmari impetraverunt, confirmatione vero facta, reversi sunt in Britanniam compluribus alijs comitati. At laste when the Bishops (so Virunnius also termeth those Legates) had restored all things they returned to Rome, and obtained to have those things they had done to be confirmed by the most blessed Pope, and the confirmation being made, they returned again into Brittany, accompanied with many others. Like be the words of Matthew of Westminster, warranred by these Protestants in this manner. (Matth. Westm. an. 186.) Anno gratiae 186. beati Antistites Faganus & Derwianus Romam reversi, quae fecerant impetraverunt à Papa beatissimo confirmari In the year of grace 186. The blessed Bishops Fuganus and Derwianus returned to Rome, and obtained those things, which they had done to be confirmed by the most blessed Pope. Which being finished, the said doctors with many others, returned into Brittany.  
And our English Protestant's in their Annotation upon this place thus, approve it. (Protest. annot. Morginal. in Matth. West. supr. ad an. 186. (Fides Christi in Britannia confirmatur. The faith of Christ is confirmed in Brittany. All things of this nature were here confirmed by the Pope's Authority. De mandato Apostolico, by the Pope's commandment, as Martinus Polonus turned Protetestant, by these men in their publishing of him. De mandato Apostolico, ex praecepto Apostoli, by the commandment of the Apostle or Pope, as readeth the Protestant Antiquary Master Selden. (Martin. Pol. in Eleutherio col. 49. Selden supr. in Anaclet. c. 6.) And so all Protestants do, or aught to confess, approving those Authors I have cited before, and fetching the greatest evidence they have of these things and times, from them, so particularly as before, registringe both the necessity of the Pope's approbation and confirmation to be such, that the Legates themselves were enforced to go from hence to Rome to procure it, and returned not hither for a final settlinge of all things, until the Pope had confirmed and approved them at Rome.  
And this illimitated and supereminent Power, both claimed and exercised by this holy Pope, was not confined in and with his proceedings with this kingdom, so happily converted to the faith by him, but to show himself by these Protestants, as his his holy predecessors before have been proved by the same allowance, to be the supreme and highest commander, and governor of the church of Christ in all places on earth, he generally proceeded accordingly, making and ordaining decrees, for all parsons and places, and times, as these Protestants thus assure us. (Robert Barnes in vit. Pontif. Rom. in Eleutherio.) Hoc tempore Lucius Britanniae Rex, Christiano caetui cum suis subditis adiungi, à Pontifice petijt per literas. In this time of Pope Eleutherius, Lucius King of Brittany desired of the Pope by his letters, that he and his subjects, might be joined to the Christian company: as though S. Eleutherius then Pope, by power of that name & place had such power over the whole company of Christians, that none that is a king or great prince, on whose public conversion together with his people, so many matters requiring the consent and confirmation of the highest Pastor, & supreme jurisdiction depended, might be admitted to be a Christian, without the Pope's Approbation.  
And to confirm this highest power spiritual in him, as in his predecessors before, they further tell us. (Rob. Barns. supr.) That generally in the cases of Bishops, which is the greatest, he decreed that nothing should be defined in their cases, but by the Pope himself. Accusationem contra Episcopos intentatam, Episcopos audire permisit: sed ut nihil, nisi apud Pontificem definiretur, cavet. And again that any priest might appeal from his Bishop to the Pope of Rome, if the sincerity of the other judge his Bishops was suspected.  nemo Clericum accusatores, pertraheret ad alterius dioecesis Episcopum, sed accusaret eum apud suum Episcopum: Si vero judex Clerico suspectus esset, appellandi facultatem dedit Reo. Where he evidently by these Protestants maketh himself & his Successors in the See Apostolic of Rome, supreme judge in spiritual things, and reserveth appeals to them in such affairs from all other judges.   

THE VI CHAPTER. How this most renowned Pope Eleutherius, did by these Protestants, and antiquities allowed by them, claim, exercise, and settle here, for him, and his Successors, as ample prerogative, and jurisdiction, as Catholic Schools do, and Catholicques may give to Popes.  
ANd because there is great difference between Catholics and Protestants, concerning some privileges which the former commonly yield, and the second as usually in England deny unto him, and either of them would be thought to reverence and embrace the opinion, and practise of that blessed Pope Eleutherius, and those unspotted times, especially as they are interpreted by themselves, let us now take counsel and advice of these Protestant's their persecutors in this kind, whether this most blessed Pope Eleutherius, who so converted this nation, and was so blessed, and worthy a Saint with these men, was not by their judgements, and testimonies, as far engaged in this matter, as Pope Gregory, the fifteenth of that name, now is; or King Lucius that holy king and Saint, the holy Bishops, and clergy, and all the Christians of this land, at that time did not give to the Popes of Rome then, as much in this kind, as any English priest, or Catholic now doth, and by the present Roman Religion may give, and allow to this present Pope, or any other.  
This is evidently proved, and invincibly made manifest unto us before, not only by so many our best Antiquities, but generally by the best learned English Protestant historians, jointly and with an uniform consent, agreeing in this, that at the settlinge of many Archbishops, and Bishops in this Island, by the highest Papal power of Saint Eleutherius, by the same also the whole kingdom of Scotland, with the Northern Lands, were made subject to the Archbishopp of York, in spiritual things, as I have proved before by the best historians, Catholics & Protestants which have written of this matter. Which also agree, that these kingdoms were at that time, long before, and until the union of them by our present Sovereign king james, not only distinct, and diverse kingdoms, under diverse kings, laws, and governments, but ordinarily, as than they were, at open wars, and hostility in civil and temporal respects; Therefore it was neither King Lucius, who to use the words of Hector Boethius. (Scator. histor. l. 5. fol. 83. Godwyn conuers. of Brittany pag. 22.23) aggreing with our English Protestants, and others in this, was but a king by courtesy of the Roman Emperors and their Authority. Lucius Britonibus Caesaris benevolentia & authoritate imperitabat. Therefore he neither had, nor possibly could have his power, and principality extended further, then that of the Romans was, which went no further than the wall of Adrian, which divided the kingdoms, making Scotland a distinct kingdom, and never subject to the Roman Emperors. Which could not allow to king Lucius more, than they were Lords and Masters of themselves, for according to that law maxim, used by many Protestants, and a ground in the law, and light of nature itself; Nemo potest plus juris in alium transfer, quàm ipse habet: No man can give more power to another, than he himself hath. For so he should give that which he hath no right or power to give, being a thing impossible.  
Therefore king Lucius, nor the Roman Emperors, having any power, or right at all spiritual, or temporal, over the Scots or Britan's, or any people then dwelling beyond that Wall, in the kingdom now called Scotland, they could not by any possibility give such spiritual power, to the Archbishop of York to command in that country, nor command the inhabitants of Scotland, in no respect subject unto them, to be subject to the Bishop of York, their subject in temporal respects. Neither did, would or could the kings of Scotland, than pagans subject, and submit their people and country to the Archbishop of york of an other kingdom, now enemy to them, both in spiritual and temporal respects. And it is directly against all Protestants professions, confessions, or churches, that any Protestant Prince or other whosoever claiming or pretending supreme spiritual jurisdiction among them, should challenge or presume to extend it further, than their temporal ditions and Governments, as is evident in all places where the new Religion is admitted, as England, the Low country's, the cantons of Switserland and the rest, where the spiritual jurisdiction which they claim, is limited and confined within the circuits of their temporal Dominions, without any further progress. Parlam. 1. Elizab. 1. jacob. Scotic. Confessiones Heluet. Gallic. Saxonia. Belgic.  
Therefore this highest supreme directing spiritual power (which established at that time, and long after, the subordination and subjection of Scotland and the Lands to the Archbishop of York) must needs by these Protestants, and all Antiquities, be only peculiar to the Pope of Rome, whoe and that alone effected these things: as so many Protestants and others have proved before, and others from our best antiquities affirm, that all ecclesiastical things were ordered here, according to the commandment of Pope Eleutherius that blessed man. Secundum iussum beati Eleutherij Papae. (Annal. Landaf. apud Io. Caium l. 1. de antiquit. Cantabrig. p. 90.) Which is an evident demonstration, that this holy Pope had this supreme spiritual power over all this Island at that time; for without such a power, these things could not have been performed. And demonstrateth also, that no other power on earth, could have duly performed it, especially any temporal King, Prince, Emperor or Lieutenant whatsoever, for so, contrary to the names, offices, and powers of such Rulers, they should be Emperors, Kings, Rulers, Regent's and the like where they have no Empire, Kingdom, Rule, Regiment, sovereignty or any subjects, a thing in the light of nature of itself, imployinge contradiction, and impossible.  
And let no man say, that according unto some, as namely Giraldus Cambrensis, this Island was divided into five provinces, Britannia prima, Britannia secunda, Flavia, Maxima, and Valentia, which now is Scotland, and that there was an Archbishop there. (Girald. Cambr. l. de jure Metropol. eccl. Meneu. apud Park. antiq. Britan. pag. 24. & Io. Pris. def. hist. Brit.) For I answer, this division was made long after this, as the two laste provinces, Maximia & Valentia prove in their own names. For the same Author saith, that Maximia was so named, of Maximus the Emperor, Maximia. Ab Imperatore Maximo vocata, and Valentia now Scotland, was so called of Valens the Emperor. Valentia à Valente Imperaeore sic dicta est. (Girald. Cambr. Parker. & Pris. sup.) Both which Emperors Maximus and Valens, were long after this time, and Scotland not under the Romans, to be made a province by them, and beside so many Protestant Authors and Antiquities before, that there were but only three Archbishops here at this time, nor after diverse hundreds of years, the Scottish histories, and all Protestants agree, that Scotland had neither Archbishops nor Bishops, perhaps long after this time.  
The testimonies of these things are to many to be produced, therefore I will only instance in the present Protestant Archbishop of Canterbury and his deputy, in writing the book, Entitled of the Consecration of the Bishops of the church of England, who speak in this manner: (Franc. Mason epist. dedicat. and l. 2. c. 3. pag. 54) The Romans before this time of King Lucius his receiving the faith, had divided Brittany 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 other Authorities before cited; both by Asseruius Menevensis schoolmaster to King Alfred, Ptolomeus Lucensis in the life of Eleutherius, William Read, (De vit. Pont. in Eleuther. pag. 3.) and john Leland, (M.S. Leland. in assert. Arthur. fol. 36.) that the Archbishops of this Island, were only seated in those three Metropolitan cities, of London, York, called also Maximia or that province, whereof it was Metropolis, and Caerlegion. To answer fully this objection thus they add: Georg. Abb. & Fraunc. Mason supr. pag. 54.  
Although Brittany was after the Nicen. council divided into five Provinces, Valentia and Flavia Caesariensis being added to the former, yet there were no new Archbishoprics erected. The reason whereof was, because those two new Provinces. (Notitia Provinc. Occid. pag. 117.) 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 (Can. 6.) decreeinge, that in Antioch and in other Provinces, the dignities, prerogatives, and authorities of churches should be maintained. And for S. Andrew's in Scotland to have been always subject to York, or when York had no Archbishop, as at the coming of the pagan Saxons hither, and driving the Archbishop from thence, to the Pope himself, immediately these Protestants prove unto us, by the ancient Antiquity called Notitia Provinciarum, which they cited before: for in that thus we read: S. Andreae Episcopatus est Domini Papae. The Bishopric of S. Andrew's belongeth to the Pope of Rome, where the Annotation is: olim in Scotia nullas erat Archiepiscopatus, adeoque Episcopatus Scotiae Domino Papae in spiritualibus immediatè suberant, ut in manuscriptis exemplaribus nostris notatur. In ancient time there was no Archbishopps See in Scotland, but the Bishops of Scotland in spiritual things, were immediately subject to our Master the Pope, as is noted in our manuscript copies. Notat. Episcopat. in Scotia edit. per Aubert. Miraeum. Aubert. Miraeus in annot. in illum locum.  
Which first immediate subjection to the Pope, and not the Archbishop of York, did begin but in the time ot King William of Scotland, as Roger Hoveden and others prove, setting down the Pope's decretal letters thereof at large, but had continued under the jurisdiction of York, by the first institution of Pope Eleutherius a thousand years, and besides the testimonies of many Authors both late and ancient, Catholics and Protestants, setting down the whole proceedings at large, how Pope Clement did only exempt it from the See of York, and subjected it immediately to the See of Rome, because of the continual, all most, wars between these two nations. This matter is publicly confessed and acknowledged by King William of Scotland, and David his Brother, Richard Bishop of S. Andrew's, with others in their public Charter, in public council in the church of S. Peter at York, as Hoveden and others set down at large. Epistol. Clementis Papae ad Guliel Scotorum Regem apud Roger. Houed. part. histor. in Henric. 2. & epist Papae Caelestini apud eund. in Richard. 1. & Thom. Walsing. in Eduard. 1. Polydor. Vergil, Angl. histor. l. 13. l. 9 l. 24. Guliel. Malmesb. l. 3. de Regib. Godwyn Catalogue. in York in George Nevil. Roger Hoveden Annal. part. postr. in Henric. 2.  
And when Scotland after a thousand year's subjection unto the Archbishop of York by the Pope's ordinance, neither was nor could, notwithstanding so many dissensions between these kings, and nations, be exempted from that obedience, but by the Pope himself, and yet with this reservation, to be immediately subject to the Pope of Rome, as the words of the Pope's decree thus testify. (Epistol. Clement. Papae apud Rog. Houed. supr.) Clemens Episcopus seruus seruorum Dei, Charissimo in Christo filio Willielmo illustri Scotorum Regi praesentis scriptis pagina duximus stastuendum, ut Scotticana ecclesia Apostolicae sedi, nullo mediante debeat subiacere. Clement to his most beloved son in Christ William the Renowned king of Scots. We have thought good to decree by this our present writing, that the church of Scotland, shall be immediately subject to the See Apostolic. So that it is most evident by all testimonies, that this kingdom of Brittany, was from the first conversion thereof to Christ, ever subject to the See of Rome in spiritual things, as far as the Pope of Rome now requireth, or Catholics attribute unto him.  
Which these our Protestants of England, and from Authentical Antiquities, as they say, will more Amply prove unto us, and in the highest degree of papal privileges. For they tell us, that king Lucius did not only receive the Christian faith, juridical direction, and settling of all spiritual and mere Religious affairs, by the authority of the Pope of Rome, but the same holy Pope, not only with the good liking and consent of King Lucius, but by his suit and petition interposed himself, in the ordaining altering, or correcting and settlinge, the very temporal laws themselues in this kingdom, to govern Rule and direct it, even in civil and merely humane things, as is manifest in a certain Epistle which these Protestants, with general consent asscribe to S. Eleutherius himself, written to king Lucius, as responsory, and satisfactory to some letters, which this king had written unto him to such purpose, to have temporal laws from him to govern this kingdom by: Petistis à nobis leges Romanos, & Caesaris vobis transmitti. You require of us (writeth this holy Pope to king Lucius) the Roman Laws, and the Emperors, to be sent over unto you, which you would practise, and put in ure, within your Realm: the Roman Laws and the Emperors, we may ever reprove, but the Law of God we may not; you have received of late through god's mercy, in the kingdom of Brittany, the Law and faith of Christ. You have with you within the Realm, both parts of the scriptures, out of them by god's grace with the council of your Realm, take you a Law, and by that Law by god's sufferance, rule your kingdom of Brittany, for you be gods vicar in your kingdom. Epist. Eleutherij Papae ad Lucium Reg. Britan. apud Fox to. 1. jewel contra Hard. Franc. Mason l. 2. Godwyn. Conuers. of Brit. pag. 38. Lambert. in leg. S. Vsuardi. Stow in Lucio.  
Thus these Protestants translate that part of that Pope's Epistle. Whereby first it is manifest, That King Lucius now a Christian did not, and in conscience could not, writ for, or absolutely desire the Imperial Laws, the Emperors then being pagans, and their Laws accordingly maintaining the Idolatries of the gentiles, but as they should be moderated and corrected by the Laws of Christ, which no man could with more authority and better perform, than the holy Pope, having then the supreme place in the church of God. For otherwise he should have been an enemy to Christ, & his law which he now professed: and being in so high grace, and favour with the Emperor, and Roman Senate, as these Protestants and other antiquities tell us, he might & should with far more honour, love and likeinge, have received these Laws from the Emperor himself, the Senate of Rome, or many Romans here in Brittany, who then lived according to those Roman and Imperial Laws, then from Pope Eleutherius, who lived not as those Laws commanded, but so far otherwise, that he and all the Popes of Rome before, and many after him, were both persecuted, and put to death for christian Religion by those laws.  
Therefore king Lucius requesting such Laws from Pope Eleutherius, must needs hereby acknowledge, that as by sending so far unto him, to be instructed in the faith of Christ, and all such matters spiritual to be settled and ordered here by his highest power: so in his temporal proceed which to be just, & holy must needs have a subordination unto spiritual, and the judgement over Laws. Whether they are holy just and such as Christians in conscience and Religion ought to use, and be directed by, is to be made by them chiefly, who have the greatest knowledged, and command in such cases, and judgements, which be the governors and Bishops of the church of God, he thought no Laws to be uncontrolably warrantable, but such as the chief pastor of the church of Christ, the Pope of Rome should give validity unto, by his confirmation and allowance. For among so many Laws, as so ample, and great a kingdom was to be ruled and governed by, there must needs be many, which of necessity were thus to be examined by the Law of God, and chiefest interpreters thereof. Which Saint Bleutherius warned King Lucius of, when he prescribed unto him, to have his Laws warranted by the scriptures, and taken forth of them by the council of the Realm, and by that Law to Rule the kingdom: where it is evident, that he appointeth the Law of Brittany to be conformable to the Law of God, and to be secure it should be such, it to be enacted and concluded by the best council of his Realm in such things, which were the Bishops, clergy and learned divines, chiefly which S. Eleutherius had settled here, for they were the only or principal Interpreters of holy scriptures here at that time: and others in a manner, concerning such things, Catechumenes, to be instructed themselves, and not to draw Laws out of scriptures, to instruct, and direct others. And so a Protestant Bishop with such public warrant expoundeth it in these words: By the advice of the clergy of their dominion. Bridge's def. l. 16. pag. 1355.  
And S. Eleutherius taking upon himself, as Pope of Rome, the supreamacy over the whole church, as these Protestants have told us, cannot by any but careless or ignorant of truth be interpreted, to give any such preeminence to a newly become Christian temporal prince, but calleth him only the Vicar, or Vicegerent of God, as all princes Christians and others are, or should be to see justice performed to all within their dominions, which is sufficiently expressed in this very epistle itself, where that holy Pope telleth King Lucius, what is the duty and office of a king, the words by Protestant translation ar: The people and nations of the kingdom of Brittany is yours, such as are divided, you should gather them together to the Law of Christ, his holy church to peace and concord: & cherish, maintain protect, govern and defend them from the injurious malicious, and their enemies. A king hath 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 Brittany, that you may Reign with him everlastingely, whose Vicar you are in the said kingdom. Epistol. Eleuther. apud Godwyn. Conuers. pag. 23. Fox tom. 1. Stowe and Howe's histor. in Lucius. Bridg. def. p. 1355. jevel. ag. Hard. Lambard. de legib. Theatre of Brit. and others.  
Where we see, in what sense this holy Pope called King Lucius the Vicar, or Vicegerent in his kingdom, to see justice ministered, the church of Christ to be defended from wrong, and the privileges thereof to be kept inviolable. Which this holy king most christianly performed, for when all ecclesiastical matters were settled here by the Pope's authority, and these Laws here appointed for this kingdom, first here concluded, and then with the rest confirmed by the Pope: cuncta quae fecerant à pontifice confirmari impetraverunt: Then this king according to the direction and instructions of the holy Pope to speak in Protestants own, words: endowed the churches of Brittany with liberties, Lucius Rex, ecclesias Britanniae libertatibus munivit. Which are to many to be related, and are set down in the British history, Matthew of Westminster and others. (Pontic. Virun. lib. 4. in fine. Galf. Mon. lib. 4. histor. Reg. Britan. cap. 2O. Matth. Westm. an. 186. Protest. Annot. upon Matth. West. an. 187. Galfrid. Monum. sup. l. 4. Matth. West. an. 187.) And in this sense our best British and christian Saxon kings, who were most obedient ever to the church of Rome, were from that time, and by virtue of that donation, of Pope Eleutherius, giving Lucius the Title of the vicar or vicegerent of God in his Kingdom, so called and enjoyed that Title as a Protestant Lawyer, and Antiquary thus deduceth. (Selden Analect. l. 1. pag. 40) Ex quo non solum Britannorum, sed ettam Anglorum subsequentes Reges, hoc nomine vicarij Dei sunt potiti. From which time, or the grant of Pope Eleutherius, the kings that followed, not only of the Britan's, but English also obtained this name of the vicar's of God: and citeth the ancient Lawyer Henry Bracton, for the same. But we need not demur upon the authorities of private Lawyers, or Antiquaries for this matter. For we have Laws themselves of good king Edward, which William the Bastard afterward confirmed (a Protestant Lawyers or rather the words of the Law, to confirm & warrant this: Where the very words of the Law thus ancient and confirmed, are these. Leges S. Eduardi apud Gul. Lamb. fol. 126. pag. 2. leg. 1. cap. 17. & leg. 77.  
Rex autem quia Vicarius summi Regis est, ad hoc est constitutus, ut regnum terrenum & populum Domini, & super omnia sanctum veneretur Ecclesiam eius, & regat & ab iniuriosis defendat, & maleficos ab ea evellat, & destruat & penitus disperdat. Quod nisi fecerit, nec nomen Regis in eo constabit, verum testante Papa johanne nomen Regis perdit. The king because he is the Vicar of the highest king, is constituted for this to rule the terrene kingdom and people of God, and above all things he ought to reverence his holy church, and defend it from injurious people, and to pull from it, and destroy and wholly overthiowe evil doers Which except he performeth, the name of a King shall not be appearing in him, but as Pope john doth witness, he loseth the name of a king, or Ruler. Where we see by the public Laws themselves, that the King is not called the Vicar or Vicegerent of God in respect of spiritual but temporal affairs, to reverence and defend it, and suffer no wrong to be done unto it, or privileges taken from it; which is more plainly expressed in the same Law in this manner: (leg. S. Vsuardi supr.) Debet Sanctum Eccesiam regni suicum omni integritate, & libertate iuxtae constitutiones patrum & praedecessorem seruare, fovere, manutenere, a king ought to keep, foster, & maintain the holy church or his Kingdom, with all integrity, and liberty, according to the constitutions of the Fathers, and predecessors. Which a king ought to swear in proper parson upon the ghospels and relics of Saints before the laiety, priests, and clergy, before he is crowned by the Archbishops & Bishops of the kingdom: hither to this holy law of our ancient kings.  
I have insisted upon this Epistle of Pope Eleutherius the longer, because with Protestants it is in so high esteem, so ancient and certain, that a Protestant Bishop writeth: We have seen the Bishop of Rome's own letter to king Lucius, that is reputed to be the first christian king of Brittany. (john Bridges def. of the governm. in the church of Engl. l. 16. pag. 1355.) The Theatre writers say, it is in the custody of Sir Robert Cotton Baronet of Conington in Huntingdon shire, (Theatre of great, Brit. l. 6. c. 19) Others say it is likewise found, in the old history called Brutus. (Caius antiquit. Cantab. l. 1.) Stowe writeth: I find the same entered in a book entitled, Constitutions, pertaining to the Guild hall of London. (Stow histor in King Lucius.) And it is found also among the old Laws of Saint Edward our king and others before him, and placed & received as a part of our Law, both by our Saxon kings, and Norman also, as namely king William the first, as the Protestant publisher of them him else, a lawyer and antiquary is witness, with all most all writers, plaerique scriptores omnes, as he testifieth: (Williel. Lambard. lib. de Prisis Anglorum legib. fol. 1. ante praef. fol. 126.131.) Therefore I may boldly term Pope Eleutherius the first Christian Law maker, and first director, and confirmer of Laws in this kingdom. Which how it can stand to be justly done, as all these our kings, their nobles, clergies, lawyers and these Protestants avouch, without as great a preeminent power as the Popes or these times do claim, or commonly Catholics ascribe unto them, I leave to the quickest sighted Protestant's to distinguish.  
And yet this school of Protestant antiquaries, do read a lesson unto us, to climb a step higher in such affairs. For they assure, from the same public laws or our ancient Saxon and other kings, and from the same Pope Eleutherius his own donation, that he declared to be annexed to the crown of this kingdom, all the Lands between us and Norway, and that our kings should have care thereupon, to enjoy them. The words of that ancient Law by Protestant publishing, and allowance public are these: (Leges Edowardi Regis c. 17. apud Lombard. supr. fol. 130 pag. 2.) Debet de iure Rex omnes terras & honores, omnes dignitates & iura & libertates coronae regni huius in integrum cum omni integritate, & sine diminutione obseruare, & defendere, dispersa & delapidata, & amissa regni iura in pristinum statum, & debitum virioius omnibus revocare. Vniversa vero terra & tota, & Insulae omnes usque Norwegiam & usque Dariam pertinent ad coronam regni eius, & sunt de appendicies, & dignitatibus Regis, & una est Monarchia, & unum est regnum, & vocabatur quondam Regnum Britanniae, modo autem vocatur Regnum Anglorum, tales enim metas & fines, & praedictae sunt, constituit & imposuit coronae Regni Dominus Eleutherius Papa sententia sua, qui primo destinavit coronam benedictam Britannia, & christianitatem Deo inspirante Lucio Regi Britonum. The king of right aught with all integrity and without diminution observe, and defend all lands, and honours, all dignities, and Rights, and liberties of the crown of this kingdom, wholly, and call back again all the Rights of the kingdom that be dispersed, dilapidated, & lost, with all his power unto their ancient and due state. And the whole and all the Land, and the Lands even to Norway, and Denmark do belong to the crown of his kingdom, and are of the Appendicies', and dignities of the king, and it is one monarchy and one kingdom and it was anciently called the kingdom of Brittany, & now is called the kingdom of the English men, for our Lord the Pope Eleutherius did by his sentence constitute and appoint such limits, and bounds to the crown of the kingdom, first sending by the inspiration of God, a hallowed crown and Christianity to Brittany to King Lucius. Hitherto this so ancient & public authority and antiquity, now, seeing all writers, Catholics and Protestant's agree, that both S. Eleutherius, which made this declaration and confirmation of so many Lands and Rights, and King Lucius which accepted it, was in the like degree, and all our kings so many hundred years after, many of them holy Saints, which by this declaration esteemed these territories to be their own, to keep them all, or any of them, declarer or receivers from horrible and damnable usurpation, as of necessity by these Protestants we must do, what way is there to end this difficulty, except we allow, of the Pope's Authority in such a declaration.  
But to yield a greater, and more ancient honour, and privilege, to this kingdom, and the kings thereof, than many Protestants, enemies to our British Antiquities, will allow unto it, not only to comprehend all these Northern Lands unto Norway, under the name of, Insulae Britannicae, the British or Britons Island. But that the kingdom of Denmark was subject and tributary to Brittany, diverse hundreds of years before Christ, and so consequently the adjacent Lands, which by Ius gentium, belonged to the Continent, next adjoining, we shall by this exempt this kingdom from receiving any thing by a free donation from Pope Eleutherius in this kind, claiming by this, that he only adjudged the old Right and Title of Brittany to be true and lawful in this case, not giving any new prerogative by that confirmation. Yet this will not exempt either king Lucius from embracing, or Pope Eleutherius from assigning and confirming that division, and preferring the Title of king Lucius before the Scots and others, which by their histories had then enjoyed long time diverse of those Lands, and so we must still acknowledge that both Eleutherius the Pope, and king Lucius, then thought, the decision of such things, did in some respect in conscience belong to that See Apostolic, otherwise neither would the one have made it, or the other sought for, or accepted it, in that manner, both of them being worthy and renowned Saints in the church of Christ. M. S. pr. Regnum Britanniae in Gurguntio. joh. Rom apud Stowe in eod. Stowe and Howes histor. in Gurg. an. ante Christ. 375. joh. Lydgate in Cantab. joh. Harding Chron. c. 34. fol. 29. 30. Caius Antiq. Cantab. 1. Matth. Westm. aetat. 5. c. 5. Hect. Both. hist. Scot Giral. Camb. ap. Stow. supr. And into the same labyrinth we fall, by these men denying power in the Pope of Rome, to give pardons, or Indulgences to mitigate, or release the punishments of sins, if we should hearken unto them; for they greatly commend unto us the Epistle ascribed to S. Patrick the Irish Apostle in the antiquities of Glastenbury, to be of great authority, and yet in this we read. Quod sanctus Phaganus & Derwianus ab Eleutherio Papa qui eos miserat, decem annos Indulgentiae impetrarunt. That S. Phaganus and Derwianus, obtained of Pope Eleutherius that sent them, ten years of Indulgence for the pilgrims visiting that holy place, a greater power in the Pope than the other, by these Protestants. And thus much of this hundred years. Theatre of great Brittany lib. 6. Godwyn. Conuers. of Brittany cap. 2. pag. 10. joh. Leland. in Assert. Arthur. Antiquitat. Glaston. in tabula lignea. Capgrau. in Catal. in S. Patricio. & M. S. Antiq. in eodem.    

THE THIRD CENTURIE OR HVNDRED YEAR.  

THE VII. CHAPTER. How the Popes of Rome in this third Centurie, or hundred of years also, by our Protestants and others, ruled and governed here in Brittany in spiritual things, by their supreme power therein.  
NOw having ended this second hundred year, when there was so general an acceptance of this highest papal Authority in Brittany by the king, his Nobles, three Archbishops, so many other Bishops, and the noble clergy and others here, we may be more brief in ages following: for it is a common consent of the Protestant writers of England, that the same faith and Religion in all material points (such as this is) continued firm and inviolable here at the least until the coming of S. Augustine hither in the later end of the sixth hundred year. And it is a verity granted by all, following S. Bede, susceptam fidem Britannie usque in tempora Diocletiani Principis inviolatum integrumque quieta in pace seruabant. The Britan's kept the faith which they received in the time, of king Lucius, inviolable and whole in quiet peace until the times of Diocletian. (Bed. hist. eccles. l. 1. c. 4.) Who did not begin his Empire, until the year 285. & his persecution long time after about the year 296. And no man can think, but among so many Archbishops, Bishops, and clergy men, which together, with the whole christian Religion, embraced the papal power, lived, and governed the church of Brittany here many years in this age, in the same manner and order, as it was commended unto them by the Roman supreme spiritual Authority, of S. Eleutherius and his Apostolic Legates.  
Therefore to be brief, the next Pope which was in the beginning of this hundred year, Scotland (as hereafter) a great portion of this Island, and then a distinct great and invincible kingdom, unto the most powerable Roman Emperors, was converted to the faith of Christ. The very name of this holy Pope and Martyr carrieth spiritual supreamacy with it, in all the Christian world, Asia, afric, and Europe, by the mouths and pens of all Protestants and others. A Protestant Bishop for all shall answer in these words. Pope Victor excommunicated all churches both greek and latin, which differed from his church, in the observation of Easter. (Morton. appeal l. 1. cap. 9) Which no man can question, but it was the highest act, to have and exercise such power over all churches, and yet most justly and lawfully, and he a blessed man, which both a Protestant Archbishopp and his majesty king james shall testify for all. The church of Rome was then a Rule to all, saith our King. (King james in parlam.) The other saith: Victor was a godly Bishop, and a martyr, and the church at that time was in great purity, not being long after the Apostles times. (Whitgift Answ. to the admonition p. 80. sect. 4.) Wherefore King donald of Scotland now moved by the example of King Lucius, his neighbouring Sociate in terrene principality, and his whole kingdom, and being assured by this supreme power spiritual exercised by S. Victor over all churches, that it was his right, and the surest way in time of controversies (as that was in the observation of Easter) to adhere unto the chief and commandinge church of Rome, he sent to this holy Pope, to be instructed in the faith of Christ, a long painful & troublesome journey & labour on both sides, so many Bishops now being in Brittany, France, and in all places between Scotland and Rome, if kings & kingdoms could have been converted to the faith of Christ, and matters of the church with them ordered, without his direction or confirmation. For as truly write the Scottish historians. Pope Victor sent priests, in extremam Albionem, to the uttermost part of Albion, or the uttermost Albion, to preach the doctrine of Christ. (Hector Both. l. 5. Scot histor. fol. 89. p. 2. Both. supr. p. 1. Buchan. Rer. Scotic 1. 4. Reg. 27. Holinsh. histor. of Scotl. in Donald. Ed. Grymst. p. 20. in Scotl. §. 17.) the narration whereof is this.  
Talem dederat Donaldo Regi animum, pacis Princeps & author Christus Dominus quod vera pietati, aspernato malorum demonum cultu, sese paulò ante addixerat. Nam Severo Imperante Romanis, apud Victorem Pontiscem maximum qui quintus decimus 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 exempla Scotica nobilitas secuta, aversata impietatem, Christique Religionem complexa, sacr● fonte est abluta. Fuit annus ille quo Scoti ad lumen vera pictatis, Dei Optimi Maximi benignitate vocati sunt, & recepti; ab eo qui primus fuit humanae salutis tertius supra ducente simum: à Scotorum Regni institutione quingente simus tricesimus tertius. Christ our Lord prince, and Author of peace, gave such mind to king Donald, that casting aside the worship of wicked devils, he had a little before addicted himself to true piety. For when Severus was the Roman Emperor, he obtained of Pope Victor the fifteenth after S. Peter, that ruled the church, that men renowned for learning and Religion, sent from him into Scotland, might baptise him, with his wife and children, professing Christ. The Scottish nobility followeinge the example of the king, forsaking impiety, and embracing the Religion of Christ, was baptised. This was in the year of the Incarnation of Christ, two hundred and three, and from the beginning of the kingdom of the Scots, five hundred thirty and three.  
And a little after speaking of the renowned leardned Christians, of that time, he addeth. Incipere & nostri tum primum, sacras colere literas, Sacerdotibus praeceptoribus, quos Victor Pontifex Maximus ad Christi dogma propalandum, in extremam miserat Albionem. At that time our Scottish men first began to study divinity, having for their Tutors, those priests which Pope Victor sent to teach the Religion of Christ in Albion, the uttermost country in this part of the world. And again: nostri qua fide & pietate instituti semel fuerunt, hactenus erroribus aspernatis, perseverant. Our countrymen (of Scotland) persever at this day (it was written in the year 1526.) in the faith and piety wherein they were then instructed. (Hector Both. in fine praefat. Bal. centur 5. in Hector Both.) And a Protestant of England in the year 1615. writteh: Scotland received the faith in the time of Pope Victor the first, in the year 2O3. Celestin 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 the profession of the Romish church, until these later days. (Edward. Grimston. Book of Estates pag. 20. cap. 17.) He meaneth the days of this our Sovereign king james the first of England, and sixth of that kingdom. Therefore it is a thing without question, that this holy Pope, so earnest for the spiritual supremacy of his Apostolic See, settled it with other doctrines in this Island, where with the rest it still continued until these times, as these Protestants have declared. Which is evident by all histories, not any one affirming, but rather denying, that he altered any thing of that constitution of Pope Eleutherius, submitting the whole nation of scotlan, to the Archbishopp of York in spiritual affairs. And if king Donald and the nobility of Scotland then had not been assured, that this supreme spiritual power, in disposing and ordering church matters, in such cases, had belonged only to the Popes of Rome, of all people and places in the world, they would not have appealed to Rome, for those things at that time in the Empire of Severus, when above all others, there was the greatest enmity and wars between the Romans and Scots, that ever were testified by all their histories. Bed l. 1. histor. c. 5. Hector Both. lib. 5. Scot hist. Bucan. Rer. Scotic. l 4. Holinsh. hist. of Scotl. in severus.  
In an other point also we are assured, that S. Victor who had by his highest authority excommunicated so many churches, both greek and latin, as these Protestants have told us before, for their wrong keeping of Easter, settled the right observation thereof in Scotland at this time. For to speak in Protestants words of this Pope: He confirmed the ordinance of Pius, touching the celebration of Easter upon the Sunday. So did Pope Eleutherius before him, and so consequently also among other Christian doctrines, by his legates taught and delivered it here in Brittany. And we are taught by these learned Protestants, that in the first general council of Nice: De obseruatione Paschae antiquus canon sancitus est, ne porro in hac re Ecclesiae variarent: The old canon of the observation of Easter was decreed, lest the churches should afterward differ, about it. (Ed. Grymston p. 436. in Victor. Rob. Barnes in vit. Pont. Rom. in Victor. Bal. lib. 1. de act. prat. in eod. Magdeburg. centur. 3. & in Eleuther. Damas'. in Eleuther. Barns in Siluestro. Magdeburg, cent. 4.) And that we had British Bishops there, which consented to this decree, and received it for Britain, they testify in these terms. (Theatre of great Brittany l 6. cap. 9 pag. 206 n. 19) The britains continued constant in christianity, and the censures of their Bishops, for the great estimation of their constancy, piety and learning, were required, and approved in great points of doctrine, among the assemblies, of some general counsels, as that of Sardis (Where appeals to the Pope were decreed) and Nyce, in the time of great Constantine, we had our Bishop's present. And all men of reading are assured of this both Constantine the Emperor in his epistle to the churches, and S. Athanasius in his Apology write plainly, that this our Brittany received the council of Nice. Epist. Constant. apud Theodoret. Athanas. Apolog.  
Therefore it is a very idle and ignorant conjecture, or rather malicious error of some Protestants, to seem to write as though Britain had received the faith from some of the Asiatical churches, because some of the later Scots and Britan's die err in that observation, but this error of the Britan's as diverse have proved already was quite different from that or some part of Asia & greek. And the first grecian that came hither, except some sent by Roman Authority, that I find was S. Regulus Albutus borne in Achaia, who came into Scotland, when Augustinus was king, almost two hundred years after this, and long after the controversy of keeping Easter was ended, and brought thither holy relics of S. Andrew the Apostle, who coming into Pictland, and the same of this known, very many came to reverence the holy relicques of the Apostle, and made offerings there, and the king of the picts Hirgustus received by him with procession and lying upon the ground, with much reverence, kissed the holy relicques, and after mass ended he bequeathed his palace to Saint Andrew, and to Regulus and the Priests to serve God in. Huius rei fama per Pictorum regiones delata permultorum animos ad visendas venerandas que sacras Apostoli reliquias attendit. Confluxerunt ergo illuc undique donaria Christi Apostolo pretiosa asserentes. Affuit & Heirgastus Rex eorum, quae fama ad eum detulerat, visendi cupidas. Venientem ad se Regulus cum sociijs pio apparatu cum Sacerdotum ac Monachorum religiosa deductione in hymnis & canticis excepit. Rex humi proenmbens, sacras reliquias multa veneratione osculatus, ubi sacra Christiano more, curus ipse Heirgustus erat obseruantissimus, erant peracta, regium palatium amplis structuris ornatum divo Andreae, Regulo, ac Sacerdotibus ibidem deinceps Optimo Maximo Deo famulaturis, liberè erogavit, struxit & haud procul à Palatio, sacram aedem divo Apostolo dicatam: and builded an other church not far from the palace, dedicated to the holy Apostle. And thus much of S. Victor.  
Next to him succeeded Pope and S. Zepherinus, who to prove he still maintained this Roman supremacy, as his predecessors before, over all bishops, Primates, Patriarches, and whomsoever, or wheresoever of the clergy, or others, did generally decree as these Protestants tell us. (Rob. Barns in vit. Pontif. Rom. in Zepherin. he calleth him severus.) Sine Romani Pontificis authoritate accusatum Episcopum, nec à Primate, nec à Patriarcha, nec à Metropolitan), in judicio condemnandum esse. That a Bishop accused, should not be condemned, neither by the Primate, nor patriarch, nor Metropolitan, without the authority of the Pope of Rome. By which is evident, that even the Archbishops themselves of Brittany, to whom all others were subordinate in things spiritual, were subject to the Pope of Rome at this time.  
Pope Calixtus succeeded next, and to speak in a Protestant Doctors words: (powel. 1. of Antichrist. pag. 130.131.) Calixtus Pope defined, that all Bishops though gathered in a general council, shall fulfil the will of the church of Rome. They which do not this are pronounced to keep a conciliable, & not a council. And to be short in this matter, the Protestants of England prove unto us, that this business of the spiritual power of that See over all other churches, is the chief scope of many of their Epistles decretal. (Rob. Barns in vit. Vrbani, Antheri. & Downam. lib. 1. Antichristi. cap. 3. pag. 35.) And to give some particular instances hereof more in Brittany, in this age: we find in histories. (Matth. West. an. 257.258.) that Pope Stephen about the year of Christ 257.258. or 259. When S. melon, than no Christian, was sent from hence by public authority to Rome, about the temporal affairs of this kingdom, converted him to the faith of Christ, made him priest, and soon after Bishop, exempting him from his civil employments of this his country, and by his Apostolic power sent him Archbishop to Rhoan in Normandy. (Petr. de Nat. de vit. 51. Vincent. in. Specul. l. 11. c. 74. Martyrol. Rom. 22. Octob. joh. Capgr. in 5. Mel. M. S. antiq. in eod. & Catal. Episcop. Rothmag. Matt. West.) And among others our glorious men and martyrs herein this age, it is the common opinion, that S. Amphibalus whoe converted S. Alban. (Matth. Paris p. 178.179. Lidg. in vit. eius. Engl. Martyrol. 25. jun.) both was a Britain borne, and consecrated at Rome, some say by Pope & Saint Zepherinus, what and how glorious his history is, for his preaching and martyrdom with us, all histories of that time are full: and how renowned he and others of his holy company, sent by that Apostolic See were at the same time in Scotland, namely Modocus, Pris●us, Calanus, Ferranus, Ambianus, and Carnonus, both Scottish and English histories will witness. Where S. Amphibalus was the first Bishop they had, and in Mona the Island: Amphibalus Brito vir insigni pietate primus Antistes ibi creatus. Hector Boethius Scotor. histor. lib. 6. fol. 102. Bal. centur. 1. in Amphib. Holinsh. hist. of Scotland in Chrak●nt. Veremund. apud Boeth. supr.  
And so honoured was he of that most worthy King of Scotland Chrathlintus, that to show the honour he yielded to this holy Legate, and his companions, and somewhat to behold the Religion of that time, the Scottish history thus speaketh unto us. (Hector Boeth. supr. Holinsh. hist. of Scotland in Chrah.) Chrathlintus Rex sacram Antistitis aedem muneribus ornavit amplissimis, calicihus, patenis candelabris, alijsque similibus ad sacrorum usum commodis, ex argento, auroque fabrefactis, altarique cupro & aere clauso: proventus ad ea ex agris in sacrae aedis vicini constituit. Fuit id templum omnium primum, Christiano ritu, ubi Pontifex sacerque magistratus sedem haberet primariam, inter Scotos, cuius nostri meminere scriptores dedicatum. King Chrathlint did adorn the Holy House, of the Bishop Amphibalus, with most honourable gifts, chalices, patens, candlesticks, and others serving for the use of Mass made of silver, and gold, and an Altar, enclosed with copper and brass, and appointed revenues for them out of the country adjoining. That was the first Christian church where a Bishop and holy magistrate had his chief See, among the Scots, that is remembered by our writers. Thus were the Bishops and priests consecrated at, and sent from Rome, honoured in this nation at that time. When we read further the See of Rome to have been here in such high honour, that the British writer, and witness of S. Alban life, living then, writeth. (Compilator vitae S. Albani apud Capgrau. & M. S. antiq. in vit. eiusd.) Romam proficiscor, ut illic veniam merear delictorum, libellum quoque islum offeram Examini Romanorum: ut si quid in eo secus quàm debuit fortè prolatum fuerit, hoc per eos dignetur in melius commutare. I go to Rome, that there I may deserve forgiveness of my sins: and I will offer this book to the Examination of the Romans, that if any thing be uttered therein otherwise than it should, it may be amended.  
And that all spiritual power and jurisdiction then in Brittany, was subordinate unto, & depending of the Popes of Rome, in that time, the Antiquities and Antiquaries, Protestants and others, both of Cambridge and other places do plainly testify, who among other evidences for this matter, produce unto us the ancient Bull of Pope Honorius, dated at Rome the 20. day of Februarij in the year 624. (Bulla Honorij 1. Papae an. 624.20. Februar. apud Caium l. 1. de antiquit. Cantabrig. Accad. p. 75 76.77.) Wherein he affirmeth that he followeth the example of Pope Eleutherius, of whom I have spoken before: Pope Fabian who lived in this age, and others who being likewise holy Popes, had done the like which he did towards the university or school of Cambridge, and concerning his power spiritual over all parsons in this nation, thus it is.  
Honorius Episcopus seruus seruorum Dei, dilectis filijs doctoribus & scholaribus in universitate Cantabrigiae studentibus Apostolicam benedictionem. Dilectissimi in Christo filij, non absque labour, & plurima perturbatione didicimus, quomodo nonnulli propriae salutis immemores luporum faucibus, & vulpina fancy, libertates & privilegia, qua vobis & pradecessoribus in eadem universitate studentibus gratiosè indulsit sedes Apostolica, moliuntur eneruare: Ita quod plures ecclesiarum praepositi absque rationis jure minùs iustè in vos iurisdictionem in. debitam, & insolitam usurpantes, quamque non consueverunt hactenus, ad universitatem vestram accedunt, materiam perturbationis, & discordiae seminantes, correctionis, emendationis aut reformationis ibidem officia exercentes, contra inhibitionem sedis Apostolicae. Volentes igitur, ut tenemur iustitia suadente, paci & tranquillitati universitatis vestrae paterna sollicitudine salubriter providere. Praedecessorum nostrorum Romanae, Ecclesiae Pontificum, Eleuthery, Fabiani, Leonis, Simplicij, Felicis & Bonifacij vestigijs debitè inhaerentes, authoritate omnipotentis▪ Dei districtius inhibemus, sub poena excommunicationis, quam veniens in contrarium ipso facto incurrat, ne quis Archiepiscopus, aut eorum officiales, seu visitatores generales aut speciales à Sede Apostolica deputati, audent in aliquem vestrum suspensionis vel excommunicationis, seu interdicti sententias infer, aut vos familiares vestros molestare praesumat.  
Honorius Bishop, servant of the servants of God, to his beloved sons the doctors & scholars of the university of Cambridge sendeth Apostolical benediction. We have learned not without labour and much sorrow, most beloved sons in Christ, how some unmindful of their own salvation, like greedy wolves, and craftily foxes go about to weaken or evacuate the liberties & privileges which the See Apostolic hath granted graciously to you, and your predecessors students in the same university. So that many Rulers of churches without right of reason, usurping, unjustly over you undue jurisdiction, and unaccustomed, and which hitherto they have not used, come to your university, sowing matter of trouble, and discord, exercising there the offices of correction, emendation, or reformation, against the inhibition of the See Apostolic. We therefore willing, as we are bound by justice persuading it, with a fatherly care safely to provide for the peace, and quietness of your university, duly following the steps of our predecessors, Popes of Rome, Eleutherius, Fabianus, Leo, Simplicius, Felix and Bonifacius, by the authority of almighty God, do strictly forbid under pain of excommunication ipso facto be incurred by the contrary doer, that no Archbishop, or their Officials, nor the visitors general or special deputed from the See Apostolic, shall dare to inflict the sentences of suspension or excommunication, or interdiction, against any of you, or presume to molest you, or your servants.  
By which it is evident, that in this age the Popes of Rome, exercised the highest spiritual jurisdiction in this kingdom, limited (as they thought good) the power of Bishops, and Archbishops, subiecting them to their censures, and made exemptions from them, & all others, except the See of Rome itself, & had their visitors here to such purposes, except these Protestants do deceive us. Which further testify, that this Pope Fabian, in that time miraculously chosen Pope, and living & dying an holy Saint, made diverse decrees, generally binding all Christians as: That every Christian should communicate thrice a year, that is to say, at the feasts of Easter, whitsunday, and the birth of our Saviour, that priests should not be punished in profane courts. And the like. Ed. Grymston. in Fabian. Pope. Rob. Barns l. de vit. Pontif. Rom. in Fabiano.    

THE FOURTH CENTURIE OR HVNDRED YEAR.  

THE VIII. CHAPTER. Wherein is proved likewise by the Protestant divines, and Antiquaries of England, that the Popes of Rome, ever claimed and exercised, this their highest power here in this Age.  
NOw we are come to the fourth hundred year, in the beginning whereof, Diocletian the persecutinge Emperor dying, although he had put even in this Island, diverse thousands of Christians to death, and one thousand in one time and place, Lichfeild, (Theatre of great Brit. l. 6. Stowe histor. in the Rom. in Coill.) (taking thereupon the name of a Field of Blood:) yet he was so far from extinguishinge the name of Christ, that we had a continual succession at that very time of Bishops, priests, religious, and other clergy men, without intermission deudced from this Roman institution in this kingdom. And this testified by the best Antiquities we have, S. Gildas, S. Bede, and almost all after them both Catholics, and Protestants. (Gildas l. de excid. & conquer. Brit. cap 8.) The words of Saint Gildas are these, as Protestants publish him.  
Bilustro supradicti turbinis necdum ad integrum expleto, emerces●entibusque nece suorum Authorum nefarijs decritis, laetis luminibus omnes Christi Tyrones quast post hyemalem ac prolixam noctem, temperiem lucemque serenam aurae celestis excipiunt, renovant ecclesias ad solum usque destructas, Basilicas Sanctorum Martyrum fundant, construunt, persiciunt, ac velut victricia signa passim propalant, dies festos celebrant, sacra mundo cord, oreque conficiunt, omnes exultant filij gremio ac si matris ecclesiae consoti. When ten years or the said persecution were not wholly expired, and the wicked decrees were now void by the death of their Authors, all the soldiers of Christ with joyful countenance, as it were after a winter long night, receive the temper and clear light of the heavenly air, they renew their churches destroyed even to the ground, they build churches of the holy martyrs, frame, and perfect them, & as it were publicly set forth every where their victorious Ensigns, they celebrate holy days, they perfect their sacrifices, or sacred things with a clean hart, and mouth, they all do rejoice, as it were children fostered in the lap of their mother the church.  
The very same hath S. Bede who addeth (Bed. histor. Eccl. l. 1. cap. 8.) Progressi in publicum fideles Christi, qui se tempore discriminis, siluis ac desertis, abditisque speluncis occultaverant. The faithful servants of Christ show themselves now in public, who in the time of the danger had hid themselves in woods, and wildernesses, and hidden dens. And then he writeth as S. Gildas before. By which public and hierarchical Acts and offices of Bishops, and priests, as founding and dedicating churches, to the honour of holy Martyrs, that had late suffered in that persecution, in instituting and celebrating their festivities, renewing and consecrating other defaced churches, which none but Bishops might do, and saying Mass, which he expressly by perfecting their sacrifices or sacred rites, with a clean hart, and mouth, the priestly office and function, it is most evident, that diverse both priests and Bishops, with other clergy men escaped in this persecution, and so still continued the hierarchical succession or Archbishops and Bishops, so universally established here before by the Popes of Rome, and with the same dependence which they had before. For no history maketh mention, of any change, neither of our Bishops then put to death, except S. Amphibalus, unless we will conjecture without warrant, that S. Angulus suffered martyrdom in this time. And notwithstanding so many losses, and desolations of our Antiquities, we have testimony of some Bishops in particular then living, the persecution being ended.  
For who can think but some of those. which fled into Scotland, whether the persecution extended not, with S. Amphibalus, remained there still in the Episcopal See of Mona, which king Chrathlinte, had so honourably endowed to that purpose, and long after was an Episcopal See? I have named diverse of these renowned men before, of whom some one in all probability after the return of Saint Amphibalus into these parts, supplied that place and dignity there. And here in England it is evident by those antiquities we have left, that we had preserved from the fury of that persecution, many both Bishops, and Archbishops. To exemplify in London, we have the names of Sixteen Archbishops there, before the coming of S. Augustine hither, as both jocelin of Furnes, the Protestants, Stowe, Godwyn and others collect them. (jocelin Catalogue. of British Bish. Stowe histor. in Lucius. Godwyn. Catalogue. in London, 1. council. Arelat. in Subscript. tom. 1. council. Stowe & Godwyn supr.) And it is manifest that either Restitutus which was Archbishop of London, and was present at the council of Arles in France, in the year 326. soon after this, or Thedred, or Hillary supposed to be his immediate predecessors, was then Archbishop. And so because every Archbishop inferreth inferior Bishops under him, that we had Bishops also. I will instance only in Winchester, where we are informed both by an old Manuscript Author, and a new Protestant Bishop. (Godwyn Catalogue. of Bish. in Winchest. 1. old M. S. apud eundem supr.) That one Constans was Bishop there in this time, and in the year 309. or 310. did upon the 15. day of march, hallow and dedicated unto the honour & memory of S. Amphibalus, that had suffered death for Christ in the late persecution, a church there re-edified with such wonderful forwardness and zeal, as within one year and thirty days, both it and all the edifices belonging unto it, were quite finished in very seemly and convenient manner. And that Deodatus was Abbot of this new erected Monastery. Thus this Protestant Bishop from an old Manuscript.  
By which, and that which is spoken before in this chapter, it is evident, that England this part of Brittany then had both Bishops, and Archbishops continuing in the same order and manner as they were first instituted here by the See of Rome: neither did they now begin to departed or separate themselves from obedience to that See Apostolic; for soon after this, the first general council of Nice being called, these Protestant's have told us, we had Bishops there, and most evident it is, that it was received in this kingdom. And yet the canon of that council is so manifest for the Popes of Rome supreamacy, at the least over this western world, wherein England is, both in the time of this holy council, and before, that a Protestant Bishop doth thus confess it. (Field. l. 3. p. 60.61.) In the time of the Nicen council, & before, as appeareth by the Acts of the council limitinge their bounds, there were three principal Bishops, or Patriarches of the christian church: namely the Bishop of Rome, Alexandria, and Antioch. So writeth the Protestant Archbishop Whitgift, Fox and others, whereof one saith. (Whitgift def. of the Answ. p. 331. Fox tom. 1. pag. 12. Rob. Barns in vit. Pont. Rom. in Siluestro.) Sollicitudinem ecclesiarum, pro recepta consuetudine veterum habendam esse statuerunt. The fathers of the nicen council did decree, that according to the custom received from them of old, that the three chief patriarchs of Rome, Antioch, and Alexandria, should have charge of the churches.  
So that if we would seek no further then to these great enemies themselves of the Roman See, yet they confess unto us, that it was not only decreed in this nicen council, where, as our Protestants have told us, we had Bishops consenting, and our king and contriman Constantine the great Emperor also submitting himself unto it, but that it was the old custom and tradition of the church, that the Bishop of Rome was the principal Bishop, and commanding Patriarch of all western churches, among which this of our Brittany was ever, now is, and of necessity must be one, and if we will be members of the church of Christ, except we can remove Brittany from the uttermost part of Europe, to lepp to Alexandria in Africa, or Antioch in Asia, we must needs by this council as it is glossed by our Protestants, be subject to Rome, as we ever were by the old custom before that council. The words of these Protestants Whitgift and Foxe are these. (Whitgift Def. pag. 331. Fox tom. 1. pag. 12.) The council of Nice which was the year of our Lord 340. and in the sixth canon of the said council we find it so decreed, that in every province, or precinct some one church or Bishop of the same, was appointed and set up, to have the Inspection and Regiment of other churches about him, secundum morem antiquum, that is after the ancient custom, as the words of the council do purport. So that the Bishop of Alexandria should have power of Libya, and Pontapolis, in Egypt, for as much as the Bishop of Rome hath the like or same manner.  
Therefore seeing there is none named either by the council, or custom related by that council, but the Bishops of Rome, Antioch, and Alexandria to have this high Regiment and power over the churches, we must needs adhere and appeal to Rome by these men, as we ever did by the old custom from the beginning of our first life in Christ: otherwise we shall fall into errors and conclude invalidate things even in the highest matters, these men assuring us, that at this time there were but three chief Metropolitan churches before recited, and that to use their words. (Whitgift def. pag. 359.) The church of Rome is called all that is subject to the Bishop of Rome: And (Whitgift Answer to the Admonit. cap. 2.17. division.) that notable and famous council of Nice must be, and is of all wise and learned men next unto the scriptures themselves reverenced, esteemed and embraced, in the sixth canon of that council it is thus written: This council doth determine him to be no Bishop, which is made without the consent Metropolitanis Episcopi, of the Metropolitan. Which chief Metrotropolitane to us then as these men have told us, was the Bishop of Rome; so that it is evident by them, that we could not here have any Archbishop, or Bishop mane without his allowance.  
And yet these our Protestant Bishops 〈◊〉 Doctors must needs elevate this power spiritual higher, then to make it only chief over Brittany, those West nations and Europe, and give, it the highest place in the whole church of Christ, for so all that can be pretended by these Protestants, to have had interest in such things at that time, whether the Pope himself S. Silvester and others, our king and Emperor Constantine, or the Bishops of Brittany, and other nations; for all these in those days acknowledged the Supreamacy in the Roman See over all churches. S. Silvester Pope with the consent, and Subscription of the Emperor Constantine his Mother S. Helena, and 284. western Bishops, and 45. priests, decreed. (Concil. Roman. su● Syluestro can. 20. to. 1. Concil.) Nemo ●uduabit primam sedem: quoniam omnes sedes a privia sede desider●nt temperari, neque ab Auguste, neque ab omni clero, neque à Regibus, neque à populo Indox indi. abitur. No man shall judge the chief See (of Rome): because all Sees desire to be governed by the chief See. The judge (Pope of Rome) shall not be judged, neither by the Emperor, nor by all the clergy, nor by kings, nor by the people. Where we see the Pope of Rome to be by all consent the highest judge, and subject to no others judgement, whosoever. The honour and reverence which Constantine yielded to Saint Silvester then Pope, is sufficiently known by Eusebius in his life and others. (Euseb. de vita Constantini.) I will only exemplify by the warrant of an english Protestant Bishop, how this great duty and Reverence of him to that holy Pope, and endowinge that Apostolic See with honour and riches, was such, that it was long before foretold by an Angel from heaven, to S. Blasius. saying (l. 1. de Act. Rom. Pontif. in Syluestro.) That in the time of Constantine, Idolatry should cease by his means, and this Constantine for his honour to the See of Rome, should translate the seat of his Empire from thence, into Thracia, and there settle it at the mouth of the River Bosphorus, and leave Italy and Rome to the Pope, Christ's vicar there. Adueniet Princeps, sub quo pacabitur orbis: & finem accipiet veteram cultura deorum. Constantinus apud Thrace's, qua Bosphorus aequor Thracius Euxinis Aegaeum ingurgitat undis, constituet sedem Imperij: latiumque relinquet Christo & Romuleam septem in collibus urbem.  
Now for the Bishops of Brittany there can be no question, but they gave this primacy to S. Silvester: for first it is most probable some of them were present at this Roman council, so great, consisting of the western Bishops. Secondly in all judgements they must needs acknowledge this supreamacy either in the Pope, or Emperor; But not the Emperor which yielded it to S. Silvester. Thirdly because the next Pope Saint Mark, who was Pope but three years, claimed for the Roman See to be, matter omnium ecclesiarum, the mother of all churches, and privileged from heresy. (Marcus epist. ad Athanas. & caeter. Egipti Episcopos.) And as these Protestants tell us, his successor S. julius appointed appeals to the See of Rome, and taught no council could be kept lawfully without his consent. (Rob. Barns in vita Pontif. Roman. in julio.) And two other Protestant Bishops speaking of this time affirm: The canon of the primative church made every thing void that was done without the Bishop of Rome. (Bilson true differ. pag. 66.67.) And again: The canon of the primative church forbade any council to be called, without his consent. (Morton Appeal pag. 286.) And to make all sure in this matter, that the whole clergy of Brittany and Christians under them, at this time attributed this spiritual supremacy to the Pope of Rome, our Protestants have told us before, which ancient Authorities also affirm (Theatre of great Brittany l. 6. Sulpit. Sever. sacr. histor. lib. 2. Athan. apol. l. 1. cont. Ar. Concil. Sardic. can. 4.7.) that we had of this nation diverse Bishops in the general council of Sardis, a city of Lydia in Asia with 300. Bishops; and therefore this kingdom with the rest, acknowledged the supremacy of the Pope of Rome in all places, and that Appeals were to be made to him as highest judge.  
And whereas the council of Arles in France in the time of S. Silvester, in the subscription of the Bishops there, many Protestants and other Antiquaries assure us, (Concil. Arelat. in subscript. Theatre of Brit. lib. 6. Stow histor. in Lucius. Godwyn. cate-log. in London. 1.) that Restitutus our Archbishop of London was present there, and subscribed for this nation, that place being so remote from London, we must needs say, that he was called thither by the Pope of Rome, or do that, which never any yet would allow, to grant a superiority unto the Bishops of France over them of this kingdom. And so for those our Bishops which were at the council of Ariminum in this time, for no others meddled in these affairs in those days. Which we are further taught by the Example of our holy Bishop S. Ninian, (Capgrau. in Catal. in Ninian. Bed. hist. Anglic. Theatre of great Brittany. lib. 6. Bal. centur. 1. the script. in Niniano's Bernini.) who towards the later end of this century of years, was made Bishop at Rome by the Pope there, and by him sent Apostle to the Western parts of Brittany, to people there which had not yet received the faith of Christ. Where he converted the nation of the Picts, preached the gospel through the country's of the Britan's, Scots, and Picts, ordained there priests, consecrated them Bishops, and divided the country into parishes, as both Catholics and Protestants are witnesses. Audicus Pontisex Romanus quosdam in occiduis Britanniae partibus necdum fidem Christi suscepisse, ad Episcopatus gradum Ninianum consecravit. Concreditum à Deo talentum per Britannorum, Scotorum, australium Pictorum terras, ad senium usque latissimè profudit. Ordinavit presbyteros, Episcopos consecravit, & totam terram per certas parochias divisit. And living in this preaching until he was very old, as a Protestant Bishop writeth, (Bal. centur. 1. in Ninian. Palladio Patricio.) he died in the year of Christ 432. before which time S. Palladius, S. Patricius, SS. Germanus and Lupus were sent hither by S. Celestine Pope of Rome. And yet that he came hither in the fourth century, it is evident: for in his coming hither from Rome, he came by S. Martin Bishop of Tours, in France as Capgrave and others written, (joh. Capgr. in S. Ninian.) and yet by Sigebert and others, S. Martin died within the first 400. years. (Sigebert. in Chronic. ad an. 399.) In which time also we had Coelius Sedulius of this nation, scholar (as a Protestant Bishop writeth) to Hildiberthus a learned Bishop of Scotland, (joh. Bal centur. 1. in Coel. Sedul.) after whose death he travailed many nations for learning sake, as Spain, France, Italy and Asia, and being excellently learned returned to Rome, where he long time continued, and was so learned holy and grateful a man to the Popes of Rome, that Pope Gelasius (to use the Protestants words) in the decrees distinct 15. calleth him, venerable Sedulius, and much praiseth his writings.  
Neither can we think otherwise of his Master, Bishop Hildibertus, of whom he was instructed, and directed in these courses. And this Sedulius himself also was a Bishop, as both Sigebertus, and Bostius our contryman, and the Protestant Bishop Bale from them, are witnesses. (Sigebertus & Bostius apud Bal. centur. 1. the Script. in Coel. Sedul.) In which time also lived S. Kebius our Cornish Bishop, successor, though perhaps not immediate, to S. Amphibalus in the Bishopric of Mona. (joh. Capgrau. in S. Kebio. Harpesf. histor. pag. 26. Pits. in Kebio.) Who lived long time with S. Hilary Bishop of Poicters in France, that worthy pillar of the true Catholic faith, and honour of the church of Rome, and Successor of Saint Peter there, that he calleth him. (Hilar. ad Psalm. 131. & in Matth. can. 16.) Ecclesiae fundamentum, caelestis Regni janitor, cuius arbitrio aeterni aditus traduntur, cuius terrestre iudicium praeiudicata authoritas sit in coelo: Foundation of the church, porter of the kingdom of heaven. The happy foundation of the church, the blessed porter of heaven, to wose will the eternal passages are committed, whose judgement on earth is prejudicate authority in heaven.  
Such a tutor, pedagogue, and consecrator also had this our happy contryman Saint Kebius, in those turbulent heretical times of the Arrians, and their opposition against the Roman church, a great means by this our holy Bishop, S. Restitutus, Fastidius, Priscus, our Archbishops then, and other godly Bishops of this nation, to preserve this kingdom in the true faith, and obedience to the Pope of Rome, in so much that S. Hilary himself, (lib. de Synodis adversus Arr.) commendeth the Bishops of Brittany for the sincerity in those times, to their eternal honour. He died, as our Protestants writ, in the year of Christ, 370. And in this age also was that renowned S. Ursula, with her glorious company of Bishops, other clergy men, Virgins and others, as those Protestants are witnesses, who as both Ptolomaeus Lucensis, Capgrave, the Antiquities of Collene, and the Germane histories testify (Baleus centur. 1. in Ursula. Cynosura an. 390. Stowe histor. an. 394. in Theodosius. Martyrolog. Roman. die 21. & 22. Octob. & Beda hac die & Vandelbert. Baron. in annot. Ptolom. Lucens. in S. Ursula. Capgrau. in S. Ursula. & Annal. Coloniens. etc.) made that their most holy pilgrimadge to Rome, and at their return received the crown of Martyrdom at, or near Cullen in Germany, where, as also in the whole Christian world, and both to their honour and the glory of our country, they are celebrated in the most ancient Martyrologes, in which sacred company, as Capgravius and diverse others testify, there were many Bishops of this kingdom, as namely Willielmus or Michael, Columbanus Ywanus, Eleutherius and Lotharius. Which I rather name, that we may know, how this kingdom at that time, both was so replenished with Bishops, that it might spare so many to be sent from hence, with those holy Virgins, and to give evidence how devoted and respective, the Bishops and clergy, with the rest of the Christians of this kingdom, were towards the See of Rome, in these days.    

THE FIFTE CENTURIE OR HVNDRED YEAR.  

THE IX. CHAPTER. Show by these Protestants of England, how both the Pope's highest spiritual power, was still here continued, and a perpetual succession of our Bishops and Clergy also in Brittany from the See of Rome, as in the other Ages before.  
NOw we are come to the fift Century, in the beginning whereof the first Fathers of Heresy, and Opposers against the holy Apostolic See of Rome, which I find to have been of our British nation, were the monstrous rebellious Heretics Pelagius and Timotheus, not that I find them more formally & directly opposite to the See Apostolic then other Heretics were, but as the nature and necessity of heresy is, to be ever contrary and disobedient to their chief judge, and commander in such cases, the Pope of Rome, with counsels assembled: for as our Protestants tell us, diverse Popes of Rome both by themselves, and in counsels had condemned Pelagius for an heretic, and yet he obstinately persisted in his condemned errors. Innocentius the first condemned, Pelagius the monk, and Coelestius of heresy, for preferring free will before the grace of God, and said the will of man by itself, was sufficient & able to fulfil the commandments of God, and took away the necessity of Baptism and faith in Christ. (Rob. Barns in vit. Pont. Rom in Innocent. Bal. centur. 1. de Scriptorib. in Pelagio heresiarcha) Innocentius primus Pelagium monachum, & Coelestium haereseos damnavit: quod liberum arbitrium gratiae Dei praeferrent, dicerentque voluntatem per se sufficere, ad implenda Dei mandata, praesul ordinatus Pelagius sui nominis haeresim fabricabat, asserens hominem sine peccato nasci, ac solo voluntatis imperio sine gratia saluari posse, ut ita nefarius baptismum ac fidem tolleret. Pelagius after he was made a Bishop, framed an heresy of his name, affirming that man was borne without sin, and by the only command of his will, without grace by Christ, might be saved, that the wicked man might so take away both baptism and faith.  
Pope Sozimus also, as these men tell us, condemned this heretic, and to use their words. (Rob. Barnes sup. in Sozimo Papa.) That Sozimus might declare, that nothing was in any place ratified, that was done in holy things, except it were done by the Pope's authority, he sent Faustinus a Bishop, & two priests, to the council of Carthadge. The decrees of the council were brought to Pope Sozimus, which being by him approved, the Pelagian heresy was condemned every where.  Sozimus declararet, nihil usquam ratum fore, quod in rebus sacris ageretur, nisi id Romani Pontificis authoritate fieret, Faustinum Episcopum, & duos presbyteros, ad Cathaginensem Synodum misit. Synodalia decreta ad Sozimum perlata sunt: quibus approbatis, Pelagiana haeresis passim damnata est. Thus we see by these Protestants, that the Popes of Rome, even in this time, when they were most afflicted, and Rome itself taken, and sacked by Goths, in the time of this Pope, (Barns supr,) being Pope but one year 3. months and twelve days, Sozimo Pontifice, Roma à Gothis capta est: They still exercised and practised this highest spiritual power in all places, even in afric, as these Protestants assure us, and not only in Europe where our Brittany is: In which they shown, and exercised this their highest supreamacy in many and diverse matters in that time.  
And first in this Business of Pelagius, the monk or Abbot of Bangor, in Wales; Thus writeth a Protestant Bishop with consent of Antiquities. (Bal. centur. 1. the Scriptor. in Palladio Graeco. Hector Both. hist. Scotor. l. 7. fol. 132.133. Holinsh. histor. of Scotland. Ed. Grymston cap. Relig. of Scotland pag. 20. Prosper. in Chronico.) Palladius Graecus à Caelestino Romanorum Pontifice Antistes mittebatur, ut Pelagianam haeresim, quae tunc magnam Britanniae partem inquinaverat, à Britannorum gente arceret, atque Scotorum populum ad veram pietatem, à qua continua bellorum atrocitate paulùm aberrarit, rite reduceret. Hunc ferunt concionibus pijs à quibusdam gentilium superstitiunculis ecclesias illas purgasse, atque ob id in hodiernum usque diem, Scotorum Apostolus appellatur. Palladius a Grecian was by Celestine Pope of Rome, sent a Bishop, to drive from the nation of the Britan's, the Pelagian heresy, which then had defiled a great part of Brittany, and rightly to reduce the Scots to true piety, from which by the continual cruelty of wars they had erred. The saying is, that with his godly sermons, he purged those churches from some superstitions of the gentiles, and so is to this day called the Apostle of the Scots. Here we see it first left to the Pope's judgement, what was heresy to be condemned, what was error to be recalled, superstition to be reform, and in his power spiritual (the temporal Roman then having nothing to do in any part of this Island) to assign, and send a Bi-Bishop, and Apostle to that nation, which was never subject, either in temporal respects, to the Roman Emperors, who so performed the highest sacred duties, and authority in that church, that, as before, and by all writers he is called. Scotorum Apostolus, the Apostle of the Scots: as justly he deserved it, settling all things there, by his legatine power, making a Bishop, a Archbishop, and the like matters of greatest jurisdiction, as namely S. Seruanus Bishop of the Orchads, and S. Teruanus' Archbishop of the Picts, Palladius Seruanum Episcopum ad Orchadas Insulas missum, ut Populum rudem christiana pietate institueret, creavit, & Teruanum quem Infantem lustrico laverat fonte, Pictorun Archiepiscopum constituit. Palladius created Seruanus a Bishop, and sent him to the Orchads Lands, to instruct the rude people, in the christian faith, and he appointed Teruanus, whom he baptised when he was an Infant, to be Archbishop of the Picts. Hector Both. hist. Scotor. l. 7. folio 133. pag. 1. Georg. Buchan. Rerum Scoticar. l. 5. Rege 42. pag. 146. Polidor. Verg. hist. Anglic. l. 3. pag. 58.59.  
Thus the Scottish histories teach us. By which it is evident, that the whole state of the church of Scots, and Picts also, was then settled by the Authority of this Roman Legate, and that the other Governors which he appointed in it, were also sent from Rome, for, if Teruanus whom he appointed Archbishop of the Picts, was baptised when he was but an Infant, as these Scottish historians tell us, he was baptised at Rome or those parts where S. Palladius then lived, & not in this kingdom, where it is confessed by all antiquities, that S. Palladius lived a very short time. And S. Teruanus being made by him an Archbishopp among the Picts, it both informeth, that there were other Bishops there under him, else he could not be Archbishop, chief of the Bishops there; and maketh probable, that S. Ninian, who as a Protestant Bishop writeth, (Bal. cent. 1. in Ninian. Bernic.) died about this time, was also Archbishopp there, and now dying Teruanus was by Palladius his legatine power ordained his successor: or that both these were Archbishops of York, so appointed by the See of Rome, and named Bishops of the Picts, because they with other provinces, were subject to the Archbishops See of York, a subordination neither altered by S. Celestine or any other Pope until such time, as I have before declared, except in such extraordinary cases, of special legates sent immediately from Rome, with chief authority, such as S. Palladius was, who by that prerogative exercised this jurisdiction extraordinarily, in consecrating and instituting Bishops, within the limits of the Metropolitan of York, which ordinarily belonged unto his See, by the order of Pope Eleutherius from the beginning of our public receiving of the faith of Christ. And the same care and charge which S. Celestine then Pope of Rome took of the Scots, and Picts, at this time, the same also he had, and as chief pastor performed, both to this kingdom of Brittany, and Ireland also.  
Concerning Brittany, these Protestants assure us, that when Pelagius was dead before, and his heresies by many Popes and counsels condemned, yet it being maintained here by Leporius Agricola, a very learned Heretic. (Bal. centur. 1. the scriptor. in Leporio Agricola & l. 2. de Act. Pontif. Rom. in Celestino. Rob. Barns l. de vita Pontif. Roman. in Caelestin.) That Saint Palladius of whom I have spoken, the Pope's Legate in Scotland, informed S. Celestine Pope hereof, who thereupon sent the two french Bishops, Germanus and Lupus hither to strengthen the Britan's in the true doctrine of heavenly grace, and to confute the wicked doctrine of the sufficiency of man's works without the grace of Christ. Quod per Palladium audience Caelestinus Pontifex Romanus, Germanum Antissiodorensem, & Lupum Tracafessum, Gallicanos Episcopos illuc misit ut Britannos, in fide gratiae caelestis solidarent, & impiam atque Hipocriticam humanorum operum doctrinam confutarent. And that we may be fully informed, that S. Celestine the Pope did not send these two holy Bishops into Brittany only to suppress the pelagian heresy, but to supply the spiritual wants in this kingdom, this Protestant Bishop and greatest enemy to the See of Rome, will tell us more plentifully, where he describeth that holy Pope and his doctrine in this manner. (Balaeus l. 2. the act. Pontif. Rom. in Coelestino. Robert. Barns in vit. Pont. in Coelestino.) Caelestinus Campanus, Introitum graduale, Responserium, tractum, & offertorium papisticae missae inseruit: atque ut Sacerdotes pontificum Canones scirent, arctè praecepit. Germanum in Britanniam, Palladium in Scotiam, & Patricium cum quodam Segetio in Hiberniam, ut pelagianas haereses extirparent, Episcopos misit, obijtque anno Christi 435. Confessorum numero asscriptus. Pope Celestine borne in Campania, did put to the Papistical mass the introite, graduale, responsory, tract, and offertory; and straight commanded, that priests should know the canons of the Popes, he sent Bishops, Germanus into Brittany, Palladius into Scotland, and Patrick with one called Segetius into Ireland, to root out the Pelagian heresies. And he died in the year of Christ 435. in the number of Confessors.  
An other interpreting this addition he made to the mass, saith. (Barns supr.) In initio sacrificij, ut Psalmus judica me Deus & discern causam meam etc. à sacrificaturo diceretur, ordinavit. Graduale in missa ordinavit, ut Sacerdotes canones sacros tenerent, praecepit. Pope Celestine ordained, that in the beginning of the sacrifice, when a priest was to sacrifice, he should say the psalm which beginneth, judge me o God, and discern my cause etc. he did order the graduale in the Mass, & commanded that priests should understand or keep the holy canons as before. And the Protestant Archbishopp Whitgift. (Whitg. Answer to the Admonition pag. 44. sect. 1.2.) Speaking of this holy Pope writeth: Celestine was a godly Bishop, and the church of Rome at that time, had the substance of the Sacraments: according to god's word: neither was there any superstition mixed with them, the Introite that he appointed, was one of the psalms. The like hath Master Fox, (Fox tom. 2. in Queen Mary pag. 1401.) who affirmeth, this use of a psalm before the Mass was used long before in the Greek church. And it is the common opinion of our English Protestant's, their Bishops, Antiquaries, and doctors that the Religion which these holy Legates of Rome SS. Germanus and Lupus taught here, was in all things, veritatis praedicatio, doctrina sincera, sincerissima, purus Dei cultus, qùalis ab Apostolis mandato divino Christianorum Ecclesiis traditus erat. The preaching of truth, sincere doctrine, most sincere doctrine, the pure worship of God, such as by the commandment of God, was by the Apostles delivered to the churches of Christians: and so it continued here in this purity long after. Matth. Parker Antiq. Britan. pag. 6.45.46. Goscelin. histor. Bal. l. 2. the act. Pontif. Rom. in Greg. 1. & l. de Script. centur. 1. in August. Dionatho. Godwyn. Conuers. of Brit. Powel. in annot. in lib. Girald. Cambr. de Itinerar. Cambr. c. 1. Fox pag. 463. edit. an. an. 1576. Fulk. Answ. to a count. Cathol. pag. 40. Midleton Papistam. pag. 202. Stow histor. in Ethelb. Holinsh. histor. of Engl. cap. 21. pag. 102.  
Therefore we may not now make any doubt of any thing, done here by these holy Bishops, by power from the Pope, either in causing the decrees and canons of the Popes so much dignifyinge the highest spiritual power in the See of Rome, generally to be used and received here, by all priests, and clergy men, as this holy Pope had commanded, nor in consecrating Bishops, and Archbishops, with limitation of their jurisdictions, and the like, but they were most justly, and religiously performed. (Matth. West. an. 446. Matth. Park. antiq. Brit. Holinsh. hist. of Engl. Sigibert. an. 428. Stowe and Howes histor. in Theodosius. Bal. centur. 1. in Leporio Agricola.) And yet besides their powerable, and authoritative condemning of the Pelagian heresies here, together with the Timothean Heretics, they ordained and consecrated so many Bishops in this nation, that some writers among Protestants. (Godwin Conuers. of Brittany pag. 25.) are of opinion, their number was greater than of those that were consecrated here in the time of King Lucius: among whom a Protestant Bishop writteth in this manner: I cannot but rest persuaded, that our Brittany had very few Bishops until the coming over of Germanus and Lupus, to suppress the Pelagian Heresy: concerning which matter, I think it not amiss to offer unto the Reader, what I find in our history of Landaff. Postquam praedicti Seniores (Sanctus Germanus Episcopus & Lupus) Pelagianam heresim extirpaverant, Episcopos pluribus in locis Britanniae consecraverunt. Super omnes autem Britannos dextralis partis Britanniae, beatum Dubricium, summum Doctorem, à Rege & ab omni parochia electum Archiepiscopum consecraverunt. Hac dignitate, ei à Germano & Lupo data, constituerunt ei episcopalem sedem, concessu Monrici Regis, Principum, Cleri & populi, apud podium Lantavi, in honore S. Petri Apostoli fundatam, & cum finibus istis etc. Which thus he englisheth: After the said elders (S. Germanus Bishop, and Lupus) had rooted out the Pelagian Heresy, they consecrated Bishops in many places of Brittany. Over all the Britain's dwelling on the right side of Brittany, they consecrated for Archbishop, S Dubritius, who was chosen for the supreme doctor by the king and all the Diocese. This dignity being bestowed upon him by Germanus and Lupus, they with the consent of Monric the king, the nobility, clergy and people, appointed his See to be at the manner of Lantavi, and founded the same there, to the honour of S. Peter, boundinge the territories thereof in this wise. etc. Then he addeth immediately: This was about the year of Christ 430. about which time also, Palladius did first appoint Bishops and ordain Bishoprics in Scotland, as Buchanan hath delivered. The words of Buchanan the puritan are these. (Georg. Buchan. l. 5. Reg. 42. pag. 146. Rer. Scotic.) Creditur Palladius primus Episcopus in Scotia creasse. Palladius is thought to be the first that created Bishops in Scotland.  
Where we are taught, by these great Protestant's themselves, that the first Bishops, that ever were in this Island, whether Scotland, or this other part of England, and Wales, were instituted together with their Sees, jurisdictions, and limits by the Pope's authority, and this Protestant Bishop in translating his Antiquity hath abused his reader, that is ignorant of the latin tongue, for where he translateth. (who was chosen for the supreme doctor by the king and all the diocese:) there is no such thing in that antiquity, as he himself alleged it, but only that the king consented with the diocese to his consecration in archiepiscopal dignity by the Pope's Legates, or at the most that they did choose him rather than any other: for that he was a chief doctor here long before, and that by the Pope's approbation, I will show hereafter. And it seemeth to be certain, both by himself, and others, that this Protestant Bishop where he speaketh of the kings and people's election, did add it of his own Invention, for both by others, and himself also in other places, there is no such thing in this narration. john Capgrave whom this man much commendeth, thus relateth this history. (Godwin Conuers. of Brit.)  
Cum Sanctus Germanus & Lupus haeresim illam (Pelagianam) extirpassent: Episcopos in pluribus locis Britanniae consecrarunt: & dextralis partis Britanniae beatum Dubritium, summum Doctorem & Archiepiscopum statuerunt: & Landavensem ecclesiam in honore beati Petri fundatam, sedem cathedralem collocarunt: collatis autem ecclesiae Landavensi à Rege multis possessionibus & ecclesijs, Dubricius discipulos per ecclesias divisit, quasdam novas ecclesias fundavit, Danielem in Episcopum Bangerensem, & Sanctum Iltutum in loco ab illo Lanitut, id est Ecclesia Iltuti vocatum ordinavit. (joh. Capgravius in Catalogue. in S. Dubritio.) When S. Germanus and Lupus had rooted out that (Pelagian) heresy, they consecrated Bishops in many places of Brittany: & they appointed blessed Dubritius, chief Doctor, and Archbishop of the right hand part of Brittany, and placed the church of Landaffe founded in honour of S. Peter the cathedral See, and many possessions and parishes being given by the king to the church of Landaffe, Dubricius divided his disciples by the churches: builded some new churches. He ordained Daniel Bishop of Bangor, and S. Iltutus in a place called of him Lanitut, that is, the church of Iltutus. The very same words without any word added or detracted, are in the life of S. Dubritius, in the great old Manuscript of many Saints, written diverse hundreds of years since. (Manuscript antiquum & permagnum pr. gloriosi ac Deo dilecti. in S. Dubricio.) And both these Antiquities teach with all others, that Aurelius Ambrose king, was here at that time, with general command, and that he with the whole clergy, consented to have S. Dubritius Archbishop of Wales, and S. Samson of York, their words be: Sancti Episcopi praedicti consentiente Rege Ambrosio Aurelio, necnon & omni clero, Dubritium Archiepiscopum consecrarunt. The two holy Bishops (S. Germanus and Lupus) the king Ambrose Aurelius, and all the clergy consenting, consecrated Dubritius Archbishop, and again: Impositum est Diadema capiti Regis Aurelij Ambrosij, & de communi consensu sedem Eboracensem contulit Sampsoni viro Sancto, urbis verò Legionum Archiepiscopatum inclito Dubritio dedit. Aurelius Ambrose was crowned king, and by common consent (of the Legates and clergy) he bestowed the See of York on Samson an holy man, and the Archbishopric of Caerlegion on renowned Dubritius.  
So that it clearly appeareth, that if there was any such king, as Monric at that time, he was but a little Regulus in the country about Lantavi, and perhaps temporal Lord of that place, and so his consent for the settlinge of the Archbishops See there, by the Legates was requisite, and granted, and in no other sense. For this Protestant Bishop himself. (Godwin Catalogue. in S. Davies. Roger Hoveden. Matth. Parker antiquit. Britan.) Producer of this Antiquity, is witness, with all writers, that at this time, and at the coming of S. Augustine so long after, the Bishoprics of Exeter in Devonshire,  in Sommersettshire, Hereford, and Worcester, which could not belong to any petty Prince or Regulus, were subject to that archiepiscopal See, therefore such things were rather done by the direction, or command of the Legates, jubente Sancto Germano, as our Protestants publish in their British history. (Galfrid monum. histor. Reg. Britan. lib. 6. c. 14.) And as much confessed by this Protestant Bishop himself, in diverse others places, and in these plain terms. (Godwin Catalogue. in S. David's in Dubritius.) Dubritius was made Archbishopp of all Walls, by Germanus and Lupus, two Bishops of France that were entreated by Aurelius Ambrose, the King, or Ruler of Brittany, to come over, and yield their best help, for extinguishing the Pelagian heresy, that had then taken great root in this country And they appointed his See to be at Landaff, which soon after was removed to Caerlegion upon uske in Monmoutshire. And in an other place thus he writeth. (Godwyn. Catalogue. in Landaff. 1. in Dubritius.) The cathedral church of Landaffe is reported to have been first built in the time of Lucius, about the year of Christ 180. But I perceive not, that any Bishop sat there before Dubritius, that by Germanus Bishop of Altisiodore, and Lupus of Trecasia (two Bishops of France) was first consecrate Archbishop of those parts, and sat sometimes at Caerleon, sometimes at Landaffe. Where he quite forgetteth his king Monric, attributing all to the Pope's Legates. And a little after, citing the very same book of Landaffe which he did before, he produceth many Bishops of that See, to have excommunicated the kings or princes of that country; of which hereafter. Godwyn. Catalogue. of Bish in Landaff. pag. 518.520.521.523. & edit. an. 1615.  
So that there is not the jest suspicion left, either by the book of Landaffe, or any antiquity, but the chief spiritual power and jurisdiction in this kingdom, was ever acknowledged generally, to be in the holy Apostolic See of Rome, and at this time executed here by those holy Legates from thence. Which more appeareth in this holy Archbishop S. Dubritius, who was not only thus consecrated and disposed of in those highest spiritual affairs, by authority from Rome, but was also himself the Pope's Legate here in Brittany, as Robertus Caenalis the french Bishop, the British history and other witters say. (Robert. Caenal. Gallic. hist. l. 1. perioche 6. Galfr. monum. l. 9 cap. 12. histor. Brit.) Ex Vrbe Legionum, Dubritius hic Britaniae primas, & Apostolicae sedis Legatus, tanto religione clarebat, ut quemcumque langore gravatis orationibus suis sanaret. Dubritius Archbishop of Caerlegion, Primate of Brittany, and legate of the See Apostolic, was so holy, that he healed all sick parsons by his prayers. Therefore being the Pope's Legate, and living here so long until the year of Christ 522. as two Protestant Bishops tell us. Godwyn sup. Bal. centur. 1. in Dubricius.) And Primate of Brittany, there can be no doubt of the Pope's power here in this time, if we had no other instances and Arguments to Insist upon in this matter for those days.  
But these Protestant Antiquaries. Galfrid. monum. histor. Reg. Britan. l. 6. c. 13. Io. Capgrau. Catal. in S. Dubritij Manuscript. of Saints old in Dubrit.) and others tell us, that these Legates thus sent from the Pope, did not come hither only to extirpate those heresies, but to preach the true Religion in all other things, for the christianity of the Britan's was then corrupted, not only by the Pelagian heresy, but by the Pagans which the king had brought hither, and by the preaching of these blessed men (the Pope's Legates) the Religion of true faith was restored among them. In tempore illo venit S. Germanus Antissiodorensis Episcopus, & Lupus Trecensis Episcopus ut verbum Dei Britonibus praedicarent, corrupta namque fuerat christianitas eorum, tum propter Paganos quos Rex in societatem eorum posuerat, tum propter Pelagianam haeresim. Beatorum igitur virorum praedicatione, restituta est inter eos verae fidei Religio. And in particular besides the common Pelagian heresies against the necessity of Baptism, and grace of Christ, it seemeth the Pelagian priests and Bishops, contrary to christian Religion, in all churches, had women, whom they called their wives, for we read that Leporius Agricola, the great promoter of that heresy here, was the son of Severianus a Pelagian Bishop, saith one Protestant. (Stowe histor. in Theodosius the younger.) Severi cuiusdam Pelagianorum Sacerdotis in Britannia filius, the son of one Severus a Pelagian priest in Brittany, saith an other. Io: Bal. centur. 1. the Scriptor. in Leporio Agric.) And the king Vortiger so countenanced the Pagan Saxons, that we hear, that many christians intermarried with them, as the king himself had done, although he had then alive his christian wife, by whom he had three sons, to wit Vortimer, Catigern, and Pascentius, yet he married the Pagan daughter of Hengistus the Pagan, named Rowenna, and so advanced the Infidels, that the whole kingdom was endangered, and to aggravate these sins, this king kept in wicked manner his own daughter which he had by his Christian wife, and begot a child a daughter of her. (Mattheus Westminster. anno 450. ) Generate etiam ex eadem coniuge filiam, quam in societatem thori suscipiens, filiam ex ea proceavit. Whereupon (to speak in Protestant words.) (Stow and Howe's histor. in Vortigern.) Vodine Archbishopp of London, a man of singular devotion, and good life, by the advice of Vortimer (the king's eldest son and next king) went to Vortiger, and said to him, that he had not done as a Christian prince, in departing from his lawful wife, and taking an other woman, whose father was an enemy to the Christian faith, and also went about to conquer the crown of Brittany. Hengist hearing Vortiger make lamentation, forthwith slew the good Archbishop Vodine, and many other priests, and Religious parsons, all the churches in lent were polluted with blood, the Nuns with other religious parsons, were by force put from their houses, and goods, & constrained to pollution of their bodies. The Brittans considering the daily repair of the Saxons into this Realm, showed to their king the jeoperdie that might thereof ensue, and advertised him of the danger, but all was in vain: for Vortiger by reasons of his wife, bore such favour to the Saxons, that he would in no wise hear the counsel of his subjects. Thus fare these Protestants.  
But Nennius in his manuscript history writing as a Protestant Bishop saith. Io: Bal. centur. 1. in Nennio Bamachorensi. Nennius in M. S. histor. in Guorthigirno Rege.) a thousand years since, writeth plainly, that among other wickednesses of this king, he took his own daughter for his wife, and had a daughter by her. Which when it was proved to S. Germanus (the Pope's Legate) he came with all the clergy of Brittany to correct the king: And when a Synod of the clergy and nobility was assembled. The king arose and was very angry, and sought to fly from the face of S. German, and he was accursed, and condemned by blessed Germane, and all the council of the Britan's. Super haec omnia mala adijciens Guorthigirnus, accepit filiam suam propriam in uxorem sibi, quae peperit ei filiam. Hoc autem cum compertum esset à Sancto Germano, venit corripere Regem, cum omni clero Britannum: & dum conventa esset magna Synodus Clericorum in uno concilio, ipse Rex surrexit, iratusque est vehementer, & ut à facie Sancti Germani fugeret, quaerebat, & maledictus est, & damnatus à beato Germano, & omni concilio Britannum. Our english Protestant's in their Matthew of Westminster, as he is published by them, (Matth. Westm. an. 450.) Thus tell us: A S. Germano & ab omni Episcoporum conventu est excommunicatus. Vortiger was excommunicated by S. German, and the whole assembly of Bishops, yet this notwithstanding, he also went about to overthrew both christian Religion, and the kingdom, joining with the Pagan Infidels, and having three wives of which one an Infidel enemy to the land, the other his own daughter▪ which & such things no christian could or would do, yet it doth not appear by Nennius. (Nennius supr) That he was deposed, but strangely punished by God, neither doth the British history or Matthew of Westminster say he was deposed, but descruerunt eum. The Britan's forsook Vortigern, joining with their enemies the Saxons Infidels, whereby he rather relinquished to be their king, than they deposed him, although afterward they say, Vortimerum filium eius in Regem erexerunt, they made Vortimer his son king to defend the kingdom, being driven to those extremities. (Galfrid. monum. l. 6. c. 13. Matth. Westm. But our English Protestants, (no unlearned scholars in deposing kings) write confidently: The Britan's with one mind deprived him of his royal dignity, when he had reigned six years, & ordained to be their king, Vortimer his eldest son. (Stow & Hov hist. in Vort. Hol. hist of Eng. Matth. Park. of't. Brit. p. 78 prot. annot. in Matth. Westm. in Mer. Turrian. 454.  
And these men are so far from finding fault herein, that generally they applaud, and much commend the fact. I will Instance only in one their first Protestant Archbishop, which relating the continual preseruinge of true Religion inviolate by the Britan's, doth exemplify in this as an heroical Act in that kind, his words be these. (Matth. Parker. antiquit. Britan. pag. 7.8.) Magnum est Britannorum perfectae in Christum fidei argumentum, illa expostulatio & Querela, qua in Vortigernum suum Regem vehementer egerunt: quod Hengisti Infidelis filiam matrimonio sibi iunxisset. Quare Incensi proceres, V●rtigerno regia potestate abdicato, Vortimerum eius filium Regem creabant. It is a great Argument of the perfect faith in Christ of the Britan's, that their expostulation and quarrel by which they dealt vehemently against Vortigern their king, because he had martyred the daughter of Hengist an infidel; wherefore his noble men being offended, deprive him of his kingly power, making Vortimer his son their king. This is our Protestants Relation, and construction of this matter. Who propose unto us an other like example, of the same S. German in the case of Bulie, king of Powsey, in walls. (Holinsh. histor. of Engl. l. 5. pag. 84.) Who contemninge the preaching of S. German, was miraculously punished with death, and a mean man a christian called Ketell, by Nennius, placed in that dignity, and they cite Ranulphus Higeden, who as they writ citeth Gildas for the same history. But Nennius hath it at lardg, and saith of this Ketell, so erected. (Nennius M. S. in S. German.) Et omnes filij eius facti sunt Reges, & à semine eorum omnis Regio Provisorum regitur usque hodiernam diem. And all his sons after him were kings, and from their seed the whole Region of Povis is ruled to this day. From the time of S. German to the writing of Nennius.  
And it is evident by Nennius, the Relator of this history, that S. German was not a deposer of this wicked king. For first it is manifest by the history, that he was a pagan, which was in no wise subject to Christian discipline, or coercion, secondly he & his kindred were miraculously destroyed and consumed by God, and no heir left of that linadge to inherit. Then if S. German man with the consent of the nobles, and people, now destitute of a Ruler, gave way to the election of an other, a worthy and holy man, what wrong or injury in any opinion was here committed by him? none at all, but an action which all Religions doth allow, and commend unto us.  
But to leave these things to Protestants, as their property quarto modo in all places, & times, when they have prevailed, and which I would not have mentioned, but being thus called upon, by them, we are further taught by them, that in this time our dependence here in Brittany, was so great on the Popes of Rome, that not so much as as a public school was here kept without his allowance, and the audience of other matters was referred to him. These things appear to be so, in the case of the school of Cambridge, privileged by the holy Popes S. Leo, and Simplicius in this age, and S. Iltutus, that renowned Master of many most Learned Scholars. (Honor. Papa. supr. Caius Antiquitat. Cantabrig. l. 1. p. 147. lib. vit. Sanctorum Wall. in Iltuto.) To whom, magistralis cura concessa est à Pontifice: The magistral charge was committed by the Pope. How renowned this man was in this kind, as also S. Dubritius in the like case, having a thousand scholars, as our Protestant testify. (Caius supr. p. 145.146. Bal. l. de script. centur. 1. in Dubrit. & Iltuto. Godwin Catalogue. S. David. 1. Bal. cent. 1. in Macceo.) And Macceus a disciple of S. Patrick being accused at Rome, was constrained to purge himself there, edito libello Romanae urbis Pontifici satisfecit, and satisfied the Pope of Rome in his book published to that purpose.  
Neither without great cause, were these duties performed to the Pope from hence, or he did require them singularly of the Britan's in this time: for these our Protestants assure us, that the Pope in those days, claimed and exercised that their highest spiritual power, over all churches, and parsons how eminent soever, temporal or spiritual, For to insist in these men's very words. (Io: Bal. l. 2. de Act. Rom. Pont. in Hilario. Rob. Barns in vit. Pontif. Rom. in Hilar.) Hilarius decreta synodalia fecit, & per universum mundum seruanda, publicavit. Pope Hilary (about the year 142.) did make synodal decrees, and published them to be kept throughout the whole world. Faelix Acha●iū Constantinopolitanum episcopum una cum Petro Eutichiano excommunicate, quod Eutichianum exilium propter haeresim pulsum, revocaverat. Pope Faelix the third, did excommunicate Achatius patriarch of Constantinople with Peter an Eutichian heretic, because he had recalled an Eutichian, that for heresy was exiled. Gelasius Anastasium Imperatorem à coetu Christianorum exclusit, quòd Achatio & alijs haereticis faveret. (Idem in Gelasio) Gelasius the Pope, did exclude Anastasius the Emperor from the company of Christians, because he favoured Achatius and other heretics. And they further tell us, (Balaeus & Barns in Anastasio 2.) how Pope Anastasius the second, did also excommunicate the same Emperor for the like. So it is evident by this our English Protestants, that the Popes of Rome in all this age both claimed, and exercised this their supreme spiritual power and command in this kingdom of Brittany. And because the kingdom of Ireland is now belonging to the crown of great Brittany, and S. Patrick (generally called the Apostle of that nation) was borne in this our Brittany, and sent to Ireland by the same Pope Celestine, who sent S. Palladius Germanus and Lupus hither, I must say somewhat of him, and his proceed in this matter.  
The very name of the Apostle of Ireland which is given unto him in all Antiquities, and that he was thus sent from the Pope of Rome, Saint Celestine, with that high spiritual power requisite in such a case of the conversion of so great a country, will sufficiently warrant the dependence of the same in spiritual things of the Apostolic See of Rome. For to speak nothing of his miraculous & powerable proceed with great opposites unto him, remembered by the writers of his life and others, Nennius himself is thus far a witness for this renowned Saint and Irish Apostle. (Nennius in manu-scripto codice antiq. in Patricio.) Sanctus Patricius Euangelium Christi externis nationibus per annos 40. praedicabat, virtutes Apostolicos faciebat, caecos illuminabat, leprosos mundabat, surdos audire faciebat, daemons obsessis corporibus fugabat, mortuos numero usque novem suscitavit, captivos multos utriusque sexus proprijs donis redemit, scripsit Abegetoria 300. sexaginta quinque, aut amplius, ecclesias quoque eodem numero fundavit, trecentas sexaginta quinque, ordinavit Episcopos 365. aut amplius, in quibus spiritus Dei erat, presbyteros autem usque ad tria millia ordinavit, & duodecim milia hominum in una Regione Conachta ad fidem Christi convertit, & baptizavit, quadraginta diebus totidemque noctibus in cacumine montis Eile ieiunavit. S. Patrick did preach the gospel of Christ 40. years to extern nations, he wrought Apostolical miracles, he made the blind to see, cleansed lepers, caused the deaf to hear, drove away devils from possessed bodies, he raised to life nine dead parsons, he redeemed many captives of either sex, with his own goods, he wrote Abegetories 365 or more, he founded churches in the same number, three hundred sixty five, he ordained three hundred three score & five Bishops or more, in whom there was the spirit of God, he ordained priests to the number of three thousand, and he converted to the faith of Christ and baptised, twelve thousand men in one Region called Conacht, he fasted forty days & so many nights in the top of the mountain Eile.  
Thus this ancient British Author comparing this holy Bishop S. Patrick, to Moses in four things: first for his speaking with an Angel, in rubo, in a bush: secondly for his fast of forty days and nights: thirdly for the years of his age 120. fourth for the place of his burial unknown. By which narration of Nennius so ancient, and recommended an Author, that S. Patrick did consecrate so many priests and Bishops, especially a-above three hundred and threescore holy Bishops, when the fourth part of them could not be employed for these Lands of Brittany and Ireland, it is an evident argument, that his legatine power from the See Apostolic of Rome, did not confine itself in these Lands, but extended itself to other parts far off, which we now call America, because neither France nor any nation in the old continent, was then subordinate to Brittany, or Ireland, to receive Bishops and preachers from them. And this Nennius seemeth to insinuate, when he saith Saint Patrick preached the gospel, externis nationibus, to extern and strange nations, the Pope's power spiritual rechinge unto all Regions, & this is confirmed by the writers of the life of S. Brendan, who as both an old manuscript which I have seen (an old manuscript in the life of S. Brendan.) written diverse hundreds years since; and john Capgrave, (in Catal. in S. Brendan.) who wrote long before, (and was published in print an. 1516.) the late discovery of America, are witnesses, found in diverse places, many days sailing from Ireland, in America and Lands belonging unto it, diverse religious Christians that came thither in the time of S. Patrick, and sent or brought thither by him. And the Island called still S. Brendan, in those parts, may seem to have taken, and still to keep the name from that holy Saint, being there in those his holy travails. Insul. Sancti Brendani in descript. Amaric. apud Abrah. Ortel. & alios.  
And yet to conclude the labours of Saint Patrick, and his testifying the spiritual prerogative of the Roman See here in Brittany, where he was borne, these Protestants have before recommended his epistle unto us, wherein he declareth, that as Saint Phaganus, and Derwianus (Damianus by others) obtained ten year's Indulgence of S. Eleutherius for the holy place of Glastenburie. (Antiquit. Glasten. apud M.S. antiq. joh. Capgrau. & al. in S. Patricio.) so he obtained of S. Celestine Pope, who sent him into these parts, twelve years of Indulgence for the same place. Et ego frater Patricius, à piae memoriae Caelestino Papa duodecimo annos Indulgentiae acquisivi. And to make all clear, that neither S. Palladius, S. Germanus, and Lupus, or S. Patricius did any thing in these parts, nor any under them, but by the Pope's actual or virtual approbation, or allowance, thus it is testified by our Protestant historians in these words. (Raphael Holinsh. john Hooker histor. of Ireland pag. 53.) Palladius Landed in the North of Ireland, whence he escaped right hardly with his life, into the Isles adjoining, where he preached the gospel, and converted no small number of Scots to the christian faith, and purged that part which was christened from the infection of the Pelagians. He was required by the Scots that inhabited here in Brittany, to leave the Isles, and come over unto them, there to Instruct the people in the way of true salvation, to the which with the Pope's Licence, he seemed willing enough, and the Bishop of Rome the more readily condescended thereunto, for that in the instant time, when Palladius was to departed, and Patrick attended at Rome, suing for licence to be sent into Ireland, the Pope therefore granted that Palladius might pass over to the Scots in Brittany, and appointed Patrick to go with authority from him into Ireland. Thus we see all ecclesiastical things, ordered and disposed here by the Pope's authority in this age.    

THE sixth CENTURIE OR HVNDRED YEAR.  

THE X. CHAPTER. Wherein the same highest spiritual power of the Popes of Rome, is still by these English Protestant Divines and Antiquaries continued, in this kingdom.  
IT is evident by that which is entreated before, that in the beginning of this sixth hundred years, and long after, the susupreame papal power continued inviolably in this kingdom; for S. Dubritius the Popes Legate lived until the year 522. And many or most of the renowned men in this age in Brittany were his Scholars, taught, and instructed by him: thus the Antiquary of Cambridge writeth. (joh. Caius antiquit. Cantabrig. l. 1. pag. 148. Catal. Sanct. Wall. in S. Dubrit. In vetusto codice, cui titulus est de vitis Sanctorum Wallensium, in vita S Dubritij ista lego: crevit illius (Dubritij) fama cum utriusque legis notae & veteris peritia, pertotam Britanniam, ita quòd ex omni parte totius Britanniae Scholares veniebant, non tantum rudes, sed etiam viri sapientes, & doctores ad eum studendi gratia confluebant. These I read in an old book entitled of the lives of the Saints of Walls, in the life of Saint Dubritius: The fame of him (Dubritius) with his knowledge both of the new and old law, so increased throughout all Brittany, that out of every part of all Brittany scholars came unto him, not only the ignorant, but wise men and doctors, flocked unto him to study: chiefly S. Helian, Samson his disciple, Vbelinus, Merchiguinus, Elguoredus, Guninus, Longual, Artbodu, Longur, Arguistus, junabin, Conbram, Goruan, Guernabin, jovan, Elhebarn, judnon, Curdocui, Aidan, Cinnarh, and with these he had a thousand clergy men seven years together, in the villadge Hentlan, upon the river side of Guy, in the study of divine and humane learning, giving them example in himself, of a religious life and perfect charity. Therefore these so many renowned men out of all parts of Brittany, and scholars to a Master the Pope's Legate, and primate of Brittany, and many of them by the same authority, after made Rulers in the church of Brittany, and one of them S. Samson Archbishop of York, they could not in any equal judgement, be otherwise affected to the See of Rome, then that their so glorious and renowned Master, and instructor was; for otherwise they could not have be named his scholars, and being so many a thousand & more in number, it is not credible but all, most, or many of them, followed him in this, as in other doctrines.  
Like was the case of S. Iltutus of whom I have breiflye spoken before, he also lived long after this time, as a Protestant Bishop wittnesseth, in the year of Christ 520. Bal. l. de Script. centur. 1. in Ilchat. Morgan. fol. 29.) Egregius iste Britannorum Magister (inquiunt Vincentius & Antoninus) ex discipulis erat diui Germani. Qui omnium scripturarum, veteris ac novi testamenti, & omnium artium philosophiae, cunctorum suae gentis scientissimus, futura Dei dono praenovit. In magno numero discipulos iste habuit, tam Gallos quam Britannos, quorum fuere praecipui Samson, Paulinus, David & Gildas Badonicus. This excellent Master of the Britan's (say Vincentius and Antoninus) was one of the disciples of S. German (the Pope's Legate) who among all of his nation, was the most skilful in all scriptures, both of the old, and new testament, and in all arts of philosophy, and by the gift of God knew things to come. This man had disciples in great number, aswell French men as Britan's of the which the chiefest were Samson, Paulinus, David, and Gyldas Badonicus. The same is proved unto us by other Protestants. (Merchiannus Rex in Dipl. apud Caium antiq. Cantabr. l. 1. pag. 147. Catalogue. Sanct. Wall. in S. Iltuto.) And how the Pope granted him this privilege of such public teaching: Magistralis tibi cura à Pontifice concessa est, as the king of those parts in his princely grant with others witness. Therefore if the greatest doctors and teachers of others in Brittany in these times, were thus licenced by the Popes, their Legates, and scholars of their legates, we cannot question, but such as the Masters, such likewise the scholars and disciples were, especially when we find their chiefest Scholars S. David, S. Samson, made Archbishops by the Poops Authority, and this former primate of all Brittany, by the Popes grant as hereafter. Matth. Westm. ad An. 727.  
And that the scholars of Brittany were not then allowed, without the Pope's privilege, doth further appear by our Protestants, Hardinghe, Lydgate, and others. (joh. harding apud Bal. in praefat. ad l. de Script. Stow histor. joh. Caius l. 1. antiq. Cantabrig. Brian Twin. apol. Oxon. l. 1.) testifying, that in the time of S Gregory, the universities or public Schools of Stamford, Caerlegion and perhaps some others, were interdicted by the Pope for some errors they held at this time. The Antiquaries of Cambridge contend (Caius sup. l. 1.) that their university was then Innocent, and so preserved and privileged. (Brian. Twin. apol. l. 2. pag. 143.) They of Oxord seem to grant and glory in it, that S. Germanus the Pope's Legate, did confirm the orders and constitutions of the university of Oxford, and allege Asserius Meneversis to that purpose. (Asser. Meneu. apud Brian. Twin. supr.) Diwm Germanum Oxoniam advenisse, annique dimidium illic esse moratum, qui ordines & instituta illius loci mirum in modum comprobavit. Saint German came to Oxford, and stayed there half a year, and greatly approved the orders and institutions of that place. And to prove that all the Christians of this Britain then in this age, acknowledged this power, of the Pope of Rome, and their dependence of him in spiritual things, the Archbishops See of London being wasted and persecuted by the pagan Saxons, most swayinge in the provinces subject unto it, we do not read of any Archbishop of London after the martyrdom of S. Vodinus, until Theonus Bishop of Gloucester took charge thereof in the year 553. as a Protestant Bishop writeth in this manner. (Godwyn Catalogue. of Bish. in Lond. in Vodinus and Theonas. Stow. histor. in Lucius.) I find only one of them named, viz. Theonus, that being first Bishop of Gloucester, forsook it, and took the charge of London upon him, in the year 553. so writ other Protestants. Therefore we must now seek to the other two archiepiscopal Sees, Caerlegion and York. For S. Dubricius, he was both consecrated by the Pope's Legate, S. Germanus, and he himself also both the Pope's Legate, and Primate of all Brittany. Britanniae Primas, & Apostolicae sedis Legatus. (Galfrid. Monum. hist. Reg. Brit. l. 9 cap. 12. Godwyn. Catal. in S. David's 1. & Landaff. 1.) So that there is no question of him, but he acknowledged this highest spiritual power in the See of Rome, whose Legate he was then in this kingdom.  
Neither can there be any doubt of the Archbishop of York in this behalf, at this time, for S. Samson was then Archbishop there, whoe as before, was both scholar to S. Dubritius, so earnest a patron of the Roman See, and also of S. Iltutus, as before, scholar to S. German, the Pope's Legate, and warranted to be public professor, & teacher here, by the Pope's allowance, & to give more certainty herein, this holy man S. Samson was miraculously chosen of God, as Capgrave and others writ, to the archiepiscopal See of York, (joh. Capgrau in Sampsone.) and was consecrated by S. Dubritius the Popes Legate, and primate of Brittany. Therefore there cannot be the least suspicion, but that both he, and the provinces both of the North of England, and Scotland also, then under his jurisdiction, were of the same opinion in this matter. And if the Metropolitan See of London a little before destroyed, as our histories tell us. (Galfrid. mon. histor. Reg. Brit. l. 8. cap 9) by the pagan Saxons, with other churches of that province, had then any Archbishop, whose name is not remembered, no man of indifferent judgement will think, that he differed in opinion in this matter, from those glories of this kingdom, and church thereof, S. Dubritrius the Pope's Legate and S. Samson consecrated by him, by whom also, & whose authority from the See of Rome, if London then had any Archbishop at this time, he was likewise consecrated, no others than being to intermeddle in that business. And our kings of that time Vortimer, Aurelius Ambrose. Uther Pendragon and Arthur crowned kings by these holy Archbishops, Legates, patrons and known maintainers of the privileges of the Apostolic See of Rome. King Vortimer belonged to the age before, therefore I only here say of him, as I am directed by our Protestants in the British history, as they approve it. (Galfrid. Monum. l. 6. cap. 14. Matth. Westm. an. 454.) That after he was chosen king and obtained victory of the pagans, so soon as it was in his power, he did all things, especially appertaining to Religion, by the direction or rather command, as the words be, of S. Germanus the Pope's Legate: Victoria potitus Vortimerus caepit reddere possessiones ereptas civibus, ipsosque diligere ac honorare, & Ecclesias iubente Sancto Germano renovare. Vortimer having obtained victory, began to restore the possessions, that were taken from the citizens, and to love, and honour them, and by the commandment of S. German to renew the churches.  
Neither can we make it a strange thing, if we will follow so many Protestant guides to lead us, as before, that king Vortimer followed the commandment of Saint German the Pope's Legate, in such affairs, when they have assured us, that by his direction and order, both his Father Vortigern king before him, was deposed, and this man by the same power, and order was chosen and erected to be king. And the same is the condition and case of Aurelius Ambrose, by the same power and proceed made king, as these Protestants tell us, when Vortigern was deposed the second time. (Protest. Catalogue. Regum Britan. Stowe histor. in Vortiger. Aurel. Ambros. and Vterp. Holinsh in eisd.) So likewise of Vterpendragon his brother both of them made kings by common consent of the clergy, & nobles, the line of Vortigern being quite disinherited, and he himself (to write in Protestant words (burnt in his castle in Wales by Aurelius Ambrose & his brother Uter. (Galfrid. monum. histor. Reg. Brit. l. 8. cap. 2.17.) But Nennius writeth, that one opinion is, which is in libro S. Germani, in the book of S. German, that he with his wicked wives or concubines, was burned with fire miraculously from heaven. An other opinion there is, that he wandered up and down vagrantly, and his hart burst in sunder. The third, that the earth miraculously opened & swallowed him up alive. All agree that for betraying the country to the Infidels, and his other most horrible sins, he was justly and grievously punished by God, and died miserably with eternal infamy: and the others were renowned patrons and obedient children to the church of God, which had advanced them, to the regal dignity. Matth. Westm. an. 465.466.488.490.498. Nennius in M. S. histor. in Guorthigurno.  
And if we will follow Nennius the best Author we have of these things, S. German omitted no means to procure king Vortigern to penance, & when nothing would prevail, notwithstanding the most horrible sin of him with his own daughter, he baptised the son so begotten naming him Faustus, he brought him up and so instructed him in piety, that he was a glorious Saint. (Nennius supr.) Quartus filij Guorthigirni fuit Faustus qui illi de filia sua natus est, quem Sanctus Germanus baptizavit, enutrivit, atque docuit: unam habuit filiam quae ut diximus, matter fuit Sancti Fausti. Next to these was king Arthur, who although he was by birth disabled, as our Protestants say, ex furtivo concubitu Vtheri & Dulcissae Cornubianae natus. Yet to speak in Protestants words. (Protest. Index in Galfrid. monum. V Arthurus. Galfrid. mon. histor. Reg. Brit. l. 8. c. 19 Stowe histor. in K. Arthur.) Arthur the son of Uther, at the age of fifteen years, was crowned king of Brittany by Dubritius Archbishop of Legions, the Pope's Legate, as before. And this was not the sole Act of that Saint, but of all the Bishops, and nobles of the kingdom: Defuncto Rege convenerunt Pontifices cum clero Regni, & populo, ipsumque more regio humaverunt. Quo facto Dubritius urbis Legionum Archiepiscopus, sociatis sibi Episcopis, & magnatibus. Arthurum filium eius iwenem quindecim annorum, in Regem magnificè exercuit. (Matth. Westm. an. 516. Galfrid. mon. lib. 9 cap. 1.) King Uther being dead, the Bishops assemble together with the clergy and people of the kingdom, and bury him in kingly manner. Which being ended Dubritius Archbishop of the city of Legions, the Bishops and Nobles being associate unto him magnificently erect for king-Arthur his son, a young man of fifteen years old.  
And yet this worthy prince so by birth by himself disabled, and for age unfit to manage so many and great matters, yet made king by the power I have related before, and following the direction of the Pope in matters requisite, and his Legate, and Bishops here, became so renowned & glorious a king as all histories report. This king, besides the common benefits he bestowed on the church of Christ in Brittany, then almost desolate by the rage of the pagan Saxons, he did in particular, to show his grateful and due dependence on the Popes of Rome, With the consent and counsel of all the Bishops and peers of the kingdom, and with licence of the See Apostolic, grant privilege to the school of Cambridge, to be exempt and free from public vectigals and burdenous works, and this he did for the love of the heavenly kingdom, and remedy of the souls of his Ancestors: as the Protestants of Cambridge produce unto us out of his own charter beginning thus. Charta Regis Arthuri de privileg. Cantabr. apud joh. Caium lib. 1. de antiquit. Cantabr. pag. 68.69.) Arthurus regali à Deo fultus dignitate, omnibus suis salutem pro amore caelestis patriae, remedioque animarum antecessorum meorum Britanniae Regum, pro augmentatione insuper Reipublicae Regni mei Britanniae, ac profectu spirituali Scholarium in lege Domini iugiter Cantabrigiae studentium, consilio, & assensu omnium & singulorum Pontificium, & Principum huius Regni, & licentia sedis Apostoli●ae, statuo praesenti scripto, & firmiter decerno, ut civitas Scholarium praedicta, à publicis vect. galibus & operibus onerosis absoluamtur. Where we see the Pope's licence requisite, and first obtained of this king, even from freeing that school in temporal respects.  
This licence as it seemeth, being obtained from Pope john the second, for the Charter beareth date, anno ab Incarnatione Domini 531.7. die Aprilis, in civitate Londoni, the year of Christ 531. the seventh day of April in the city of London, at which time john the seconde, is commonly thought to have been Pope. How many Popes confirmed that school and exempted it from all other jurisdiction but the See Apostolic I have written before, and now add from Pope Sergius the first, (apud Caium lib. 1. de antiquit. Cantabr. accadem pag. 78.79.80.) show how his predecessors in the See Apostolic had done the same: Sergius Episcopus seruus seruorum Dei, praesentium authoritate decrevimus, ut nulli Archiepiscopo, seu Episcopo, alijue ecclesiasticae personae, vel seculariliceat, universitatem vestram, aut aliquem vestrum suspendere, seu excommunic●re, vel quolibet sub interdicto ponere, absqu● summi Pontificis assensu, vel eius mandato speciali: prohibemus infuper, ne quis privilegia, à sede Apostolica gratiosè concessa, vel indulta, ausu temerario infringere, seu restringere praesumat, vel attemptet, nulli igitur heminum omnino liceat, hanc paginam nostrae concessionis, & exemptionis infringere, vel ei quovismodo contraire. Si quis autem hoc attentare praesumpserit, indignationem omnipotentis Dei, & beatorum Apostolorum Petri, & Pauli se noverit incursurum. Sergius Pope servant of the servants of God. We have decreed by the Authority of these presents, that it shall be lawful for no Archbishop, Bishop, or other parson spiritual or secular to suspend, or excommunicate, or any way to interdict your university, or any of you, without the Pope's assent, or special commandment We further forbidden, that no man by temerarious boldness, presume or attempt to infringe, or restrict the privileges graciously granted & given by the See Apostolic. It shall be lawful for no man at all, to infringe or contradict, the tenure of this our grant and exemption, if any man presume to attempt it, let him know that he shall incur the indignation of almighty God, and the blessed Apostles Peter and Paul. Where we see all parsons in Brittany then, subject and subordinate in spiritual jurisdiction, to the Pope of Rome.  
And this testified by our Protestants themselues. (Wil Lamb. in l. de leg. Reg. in Legib. Edward. fol. 126. Ingulph. histor. in fine.) Who go furher in such things, and assure us from the common laws themselves of our ancient kings S. Edward the confessor, and others, and confirmed by king William the first, both as Ingulphus and our Protestant antiquaries acknowledge, that this kingdom at that time, and kings thereof, did acknowledge as great power in the See of Rome in matters concerning this nation, as any catholic now may yield unto it: for our ancient public laws warranted by our Protestants thus Instruct us (Leges S. Eduardi titul. de iure & appendicijs coronae Regni Britanniae. Guliel. Lamb. sup. p. 137.138. Hackluit book of travails, pag. 244.) Impetravit temporibus illis Arthurus Rex à Domino Papa, & à Curia Romana, quod confirmata sit Norweia in perpetuum coronae Britanniae, in augmentum Regni huius, vocavitque illam Arthurus Cameram Britanniae. Hac vero de causa dicunt Norwegienses se debere in regno isto cohabitare, & dicunt se esse de corpore regni huius, scilicet de corona Britanniae. Thus in english by a Protestant minister. king Arthur obtained in those days of the Pope, and Court of Rome, that Norway should be for ever annexed to the crown of Brittany, for the enlargement of this kingdom, and he called it the chamber of Brittany. For this cause the Norses say, that they ought, to dwell with us in this kingdom, to wit. that they belong to the crown of Brittany.  
And if we would be as little beholding to the See of Rome, for confirming Norway to this kingdom, as to Pope Eleutherius before, to the Lands, and say king Arthur claimed Norway, by a former Title, as Demmarke was before, or jurebelli, as a conqueror, and the Pope did nothing, but confirm these, or one of these Titles, it sufficeth to asscribe the judgement of that question to the See Apostolic.  
This seemeth to me, to confess and acknowledge great, and ample prerogative in the Pope of Rome in spiritual matters, and directing also of temporal to a spiritual end, as Catholics now attribute unto him, or he demand. And yet we are by these Protestans (who freely acknowledge the Popes and church of Rome then to have been holy) assured that the holy Pope and court of Rome, so practised it. That our king, Christianus optimus fuit, king Arthur was an exceeding good christian, who sought, & accepted it, & both he the Bishop & clergy and the whole kingdom so approved thereof, that it was by public authority received for a law in this nation, and ratified both by our Britan's, Saxons, & Normans after them. For it is set down in this law before, that from that time the Norses or Norwegians claimed privilege to be free here, by those proceed. Which is more plainly expressed afterward in the same law in these words by Protestants translation: The people of Norway may, and aught from henceforth, dwell, & remain in this kingdom, with us, as our loving and sworn Brethren. Qua de causa possint & debent praedicti de caetero nobiscum cohabitare, & remanere in regno sicut coniurati fratres nostri (Guliel. Lamb. in leg. Eduardi sup. Richard Hackluyt p. 245.) And the motive whereupon the Pope then so proceeded, in annexing and confirming the kingdom of Norway to the crown of Brittany, seemeth to be the very same, the spiritual good both of that country, this kingdom also, and the church of God, in ordine ad spiritualia. Which the present Pope and Catholicque divines allege ordinarily, for privileges of the See Apostolic, in such causes, the spiritual good and help of all, or many, and hurt of none at all.  
For besides many histories of those times so testifying, and to be passed over, it is recorded in these very laws themselves so warranted by Protestants and antiquities. (Leges S. Edwardi supr. titul. de jure & Appendicijs.) Fuerunt gentes ferae, & indomitae, non habuerunt legem Dei, nec proximi, fuerunt autem ibi Christiani occultè. Arthurus autem Christianus optimus fuit, & fecit eos baptizari, & unum Deum per totam Norweiam venerari, & unam fidem Christi semper inviolatam custodire. caperunt universi proceres Norweiae uxores suas de nobili gente Britonum tempore illo, unde Norwegienses dicunt se exijsse de gente, & sanguine regni huius. They were wild and barbarous nations. They had not the law of God, nor neighbour, but there were Christians there secretly. But king Arthur was an exceeding good Christian, and caused them to be baptised, and throughout all Norway to worship one God, and to receive and keep the faith of Christ inviolably, all the noble men of Norway took wives of the noble nation of the Britan's. Whereupon the Norwegians say, that they are descended of the race and blood of this kingdom. And then immediately followeth that which is cited before: The aforesaid king Arthur obtained in those days of the Pope and Court of Rome, that Norway should be for ever annexed to the crown of Brittany. Whereby it seemeth by these Protestants, the motive of the Pope to join Norway to the crown of Britain, was the spiritual good of both kingdoms, and the church of God, king Arthur so worthy a christian, having procured so strange and happy an alteration in the kingdom of Norway; his victories there against the barbarous giving free liberty and access to such christian preachers, as by the Pope's licence, and allowance were directed thither. For S. Kentegern, made Bishop by S. Palladius the Pope's Legate, if we may believe the puritan historian of Scotland: went seven times to Rome, and the Pope sent him to perform the work of the ministry enjoined him by the holy ghost. Vir Dei septies Romam adiens, sanctus Papa illum virum Dei & Spiritus sancti gratia plena intelligens, in opus ministerij à Spiritu sancto illi iniuncti destinavit. Georg. Buchan. Rerum Scotic. l. 5. Rege 42. pag. 146. joh. Capgr. in Catal. in S. Kentegerno.  
And as our Protestants with others testify this Apostolic man, thus warranted and privileged, sent of his disciples some to the Orchades, to Norway, and Island, that they might receive the light of faith by their instructions. For he had in his college at Elguel in Walls, three hundred, sixty, and five learned men, always so prepared to preach. (Bal. l. de Scriptor. centur. 1. in Kenteger●… Elguensi. Cap. supr. cod. Hector Beeths. Scot hist. l. 9) Ex discipulis suis quosdam ad Orchadas, ad Norwegiam & Islandium missed, ut eorum instructionibus fidei lumen reciperent, nam in Elguensi collegio, trecentos & sexaginta quinque literatos viros ad id semper paratos habebat. And to add further to the honour of the See Apostolic of Rome, by the example of this most blessed man S. Kentegern, he never being but an ordinary Bishop sometimes in Walls, sometimes in Scotland, yet by the privilege he had from the Popes of Rome in that kind, besides his labours here in Brittany, Norway, and the remembered other places, to write in a Protestant Bishops words. (joh. Bal. centur. 1. in Kentegerno in Elguen.) Formam primitivae seruavit Ecclesiae, Apostolico more pedes ad praedicandum porrexit, plaerosque ad fidem convertit, Apostatas revocavit, Pelagianos eiecit, nondum renatos baptizavit, simulachra subvertit, Ecclesias construxit, aegrotis ministravit, languores curavit, atque in magna vixit abstinentia, praedicabat ad flumen usque Fordense, & ad mare Scotium, Caledonos, Athalos, Horestos ac vicinarum Albainae regionum Incolas, docendo, movendo, hortando, ad verae pietatis obseruationem instigavit. He kept the form of the primative church, after the manner of the Apostles going on foot to preach, he converted very many to the faith, recalled Apostats, cast forth Pelagians, baptised those that wanted baptism, overthrew the Idols, builded churches, ministered to the sick, cured diseases, and lived in great abstinence: he preached even to the river of Fordone, & the Scottish See, he incited by teaching, admonishing, and exhorting to the observation of true piety, the Caldonians, Athals, Horests, and the inhabitants of the Regions near to Albania. This holy Bishop being first Bishop of Glascow in Scotland, came into Walls about the year of Christ 560 and there settled an episcopal See, he being the first Bishop thereof by the river Elwy, and notwithstanding he was at the first resisted therein by Malgo, or Malgocunus a British king in that country, yet his authority and power so prevailed, that to speak in a Protestant Bishop's phrase. (Hector Both. hist. Scot in Kentigern. Godwin. Catalogue. in Assaph. 1.  
The king at last was content to allow the same church to be an episcopal see, and moreover to bestow upon it, diverse Lordships, manners, immunities, and privileges. Kentegern having stayed here some number of years gave over his Bishopric unto a disciple of his named Assoph, a man of great virtue and learning, who writ the life of his Master Kentegern; and besides that he was disciple to so great a patron of the Apostolic Roman See, to give Evidence that he himself was so also affected, notwithstanding there were then many Bishops, and Archbishops also in Brittany, yet a Protestant Bishop writeth. (Bal. centur. 1. in Asapho.) à Pontificis Romani discipulis Angliam adventantibus, authoritate & unctionem accepit. He received both authority and consecration from the disciples of the Pope of Rome, that came into England, and lived until the year of Christ 590. claruit anno à communis salutis origine 590. Within four years of S. Augustine's coming hither. Before which time also and in this age S. Iuo a Persian by birth, and an holy Archbishop, was sent by the Pope of Rome into this our Brittany or England, together with Sithius his Nephew, Inthius his Kinsman, and others of whom the Town yet called S. jews in Huntingdon shire, where about he most lived taken the name, dying after many years in the year of Christ 600. or there about, being here long time by the Pope of Rome his mission before S. Gregory his sending S. Augustine hither. john Capgrau. in S. juone. Flor. Wigorn. an. 600. Andr. Leucand. & Gotzelin. in vita eius.  
Neither were our own Archbishops that lived in this age after S. Dubritius, Vodinus and Samson otherwise affected in this matter. First S. Samson being driven by the pagans from York, Pyramus, or Pyrannus, chaplain to that great friend of the Roman See, king Arthur was Archbishop there, convocato Clero & populo, with common consent, and consecrated by S. Dubricius the Pope's Legate, and primate here then, no other being to consecrate him. (Galfrid. Monum. histor. Reg. Brit. lib. 9 cap. 8. Matth. Westm. an. 522.) The immediate successor to S. Dubricius, both in his legatine power from the See of Rome, and primate Metropolitan here, in those times by common consent of writers, Protestants and others was, (Godwyn. Catalogue. in S. David's. 1.2. and Landaffe 1. Bal. centur. 1. in Dubrit. and David. Capgrau. Catalogue.) that glory of this nation, S. David, to whom S. Dubritius resigned in his life, living as an Eremite. Relicto Episcopatu eremiticam vitam el●gat ac tenuit. S. David by his legatine power translated the Archbishops See from Caerlegion, where it was instituted by Pope Eleutherius, to Menevia, S. David's, of this name, where it after remained. (in S. Dubrit. & S. David. Giral. Cambr. itinerar. Cambr. Capgrau. in S. David.) We read of this our holy and learned Metropolitan, that having expelled the Pelagian heresy, and restoring the true faith, Saint David was constituted Archbishop of all Brittany, and his city dedicated the Metropolitan See of all the country, so that whosoever should govern it, should he Archbishop: Therefore all heresy being expelled, all the churches of Brittany, received the manner and Rule by the Roman Authority, monasteries are builded in all places, and S David was made the highest protector, chiefest preacher, from whom all received the Rule, and form of well living. He was an order, correction, and imitation to all: learning to the Readers, life to the needy, nourishment to Orphans, a susteyner of the naked, the head of the country, a Rule to monks, life to seculars. Expulsa haeresi, fides sanis pectoribus roboratur, & sanctus David totius Britanniae Archiepiscopus constituitur, necnon civitas eius totius patriae Metropo●is dedicatur, ita ut quicumque eam regeret, Archiepiscopus foret. Expulsa itaque haeresi, omnes Britanniae Ecclesiae modum & regulam Romana authoritate acceperunt. Monasteria per loca construuntur, & sanctus David summus protector, summus praedicator, à quo omnes normam atque formam rectè vivendi acceperunt, effectus est. Ipse cunctis ordo, correctio, imitatiu, legentibus doctrina, egentibus vita, orphanis nutrimentum, nudis fulcimen, patriae caput, monachis regula, secularibus vita fuit.  
The Archbishop of London in this time, as our Protestants tell us. (Matth. Parker. antiquitat. Brit. pag. 7. Godwyn. Catal. in London in Theonus. Stowe histor. in Lucius. Holin●… histor. of Engl. Matth. Westm. an. 586. Galfrid. Monument. hist. i. 11. c. 10.) was Theonus, or Theanus, who taking the charge of London upon him the year 553. the year 586. he with Thadiorus Bishop of York, taking their clergy, and relics of Saints, with them, get them into Walls and Cornwall to the rest of their countrymen, whom the Saxons had drowen thither. So that except these Protestants deceive themselves and others, this Archbishop of London and Thadiorus of York also must needs be of the same mind with the others before for the Roman spiritual power in this nation; for these Protestants, (Godwyn Catal. in S. David's 1.2.) telling us, that S. Dubritius lived until the year of Christ 522. and S. David which succeeded him, sat long, to wit 65. years, they both must needs be made Bishops under him, and their flying into Walls and joineninge with the Britan's there, doth plainly convince, that they were of that opinion: for if S. David was now dead, which cannot appear, yet most manifest it is, that both S. Kentegern and S. Asaph, those most worthy Bishops chiefest than in those parts, and all Brittany also, if S. David was dead, were long time living & ruling after this, and yet such patrons of the Roman spiritual power, with their whole clergy, as before is evidently proved by these Protestants, that no Catholic may yield more to the See of Rome in these, than they did in those days. And if S. David was dead; yet the next successors of him in that archiepiscopal See, which were Cenauc and S. Teliaus or Eliud, must needs also succeed him in that opinion of him towards the Roman See: for though little is written of Bishop Cenauc, but only that he was Bishop of Pattern and after successor to S. David in the See archiepiscopal of S. David's, this sufficiently convinceth it, for the Bishopric of Pattern being then under the jurisdiction of S. David▪ we cannot think that the Bishop thereof was otherwise affected in this matter, than his so holy and learned Metropolitan, to whom he owed obedience.  
And his very being Archbishop of Menevia immediately after S. David doth prove the same by these Protestants before, (Godwyn. Catal. in S. David's. Girald. Cambr. itiner. Cambr. antiquit. eccles. Meneven. apud Godwyn. supr.) whoe have told us, that by the power of the Roman See, Menevia was made the Metropolis, and this Bishop did not, nor could accept it in any other sense, or by other Title, of S. Teliaus the matter is more manifest, more being written of him by Protestants and others, that he was Scholar to S. Dubritius the Popes Legate, the undivided companion of S. David, in their holy pilgrimadge, not only so far as Rome, but to Jerusalem itself where he was consecrated Bishop, and after his return home, and the death of Cenauc, being Archbishop of Menevia, then had principality over all the churches of the west Brittany unto the end of his life. Principatum super omnes ecclesias occidentalis Britanniae usque ad finem vitae suae tenuit. (Godwyn in Landaffe. Girald. Cambr. Caius antiquit. Cantabrig. l. 1. pag. 146. Catal. Epis. Landaf. joh. Capgr. in Catal. in S. Theliao. Engl. Martyrol. die 25. November.) And was Archbishop there at, and after also by some, the death of S. Augustine. For it is evident by the British history, as it is allowed by our Protestants, and by their own chronology of the kings of Brittany, that S. David himself lived within 16. years of S. Augustine's coming hither. (Galfrid. monum. histor. Reg. Brit. l. 11. cap. 3.) Tunc obijt sanctissimus urbis Legionum Archiepiscopus Dauid Menevia civitate, intra Abbatiam suam, & iubente Malgone Venedotorum Rege in eadem Ecclesia sepultus, pro eo ponitur in Metropolitan sede Kincos Lampaternensis Ecclesiae Antistes, & ad altiorem dignitatem promovetur. Then David the most holy Archbishop of the city of Legions, died in the city of Menevia within his own Abbey, and by command of Malgo king of Northwalles, was buried in the same church. Kincus (he which by others before is called Cenauc) Bishop of the church of Pattern, is placed in the Metropolitan See, and promoted to an higher dignity. For as these Protestants, Matthew of Westminster, and others are witnesses. (Protest. Catalogue. Rer. Britan. in Malgo. Matth. West. an. 586 581.) this king began his Reign in the year of Christ 581. or 580. so that by this calculation, there cannot be from the death of S. David dying in this king's time, and the coming of S. Augustine hither by all accounts in the year 596. above 15. or 16 years at the most. So that we either must say, these two Successors of S. David lived a very short time, after they were called to that dignity (the contrary whereof is set down before) or that S. Telaus this patron of the See of Rome, and a canonised Saint of that church, was living in the time of S. Augustine's preaching in this kingdom.  
Which is the more confirmed by all those histories, which relate the opposition of some British Bishops and religious men against S. Augustine. (Bed. lib. 2. histor. cap. 2. Galfrid. mon. lib. 11. hist. Matth. Westm. an. 603. Capgrau. in S. Augustino.) and speaking of an Archbishop of the city of Legions, and yet not any one of them maketh the least mention, that any Archbishop did either resist S. Augustine, or pretend the least dislike of the spiritual supremacy in the See of Rome, or gainsay any order or decree of the blessed Pope S. Gregory which sent him hither, nor any Protestants though diverse of them name the Bishops as they conjecture which resisted S. Augustine, (Matth. Parker ant. Britan. in August. Godwyn. Conuers. of Brit. Stowe histor. in Ethelb. Bal. l. de Act. Pont. Rom. in Gregor. 1.) do once name S. Telaus, or any Archiepiscopal See, at S. David's, or any other place in Walls at that time, to have consented to that opposition.  
harding in his Chronicle maketh this matter plain, that the Britan's which gainsaid S. Augustine did not deny the supreme spiritual power of the Pope of Rome in Brittany at that time, but rather defended and maintained it, and thereby also, as they thought, did justly refuse S. Augustine, for when he demanded obedience of them thus they answered by this Author: joh. harding Chronicle cap. 88 in Ethelbert king of Saxons fol. 83.84.  
To which Britons answered that they not knew  
That he had such estate in all Brittany,  
For they had three Archbishops, to obeyu,  
Of Caerlion, London and York city  
By Bishops of Rome granted to us & ordinate  
Full long afore ye had such dignity  
Wherefore we will obey no new primate  
And specially none English new prelate,  
For Englishmen and Saxons have us noyed,  
And have our Land and all our kin destroyed.  
Where we see the Britan's were so far from disallowinge the Pope's Authority in such things, that by the same they both claimed, and maintained the power, and prerogatives, of three Archbishops, among them, now four hundred years since  
But these Protestants themselves with others acknowledge, that the most renowned Bishops that were in this kingdom at that time, both received the Authority of the Pope of Rome, and submitted themselves to S. Augustine his holy Legate. Of the holiness and learning of S. Assaph, I have spoken before, yet a Protestant Bishop saith of him, (Bal. centur. 1. in Assaph.) A Gregorij Pontificis Romani discipulis Angliam adventantibus, authoritatem accepit, he received authority from the disciples of Gregory the Pope of Rome that came into England. S. Asaph in the life of his Master S. Kentegern. Capgrave and others after, affirm as much of S. Kentegern. (S. Assaph & joh. Capgrau. in vit. S. Kentegerni.) that he did acknowledge this high power in S. Gregory the Pope, and received power, and confirmation from him. All our histories with general consent affirm the same of S. Lethardus, the french Bishop that lived with Queen Bertha in Kerit. I have proved the same of S. Iuo the Persian Archbishop, that then preached in . Of S. Telaus also the Archbishop of Walls, sufficient is said all-ready. And yet these were only the chief holy, and learned Bishops here in that time, not any one comparable to the meanest of these mentioned in any writer I can find, to have resisted either the Pope's ordinance, or his Legates authority.  
And to satisfy a vain objection of some Protestant writers; That S. Columbanus the holy Irish, or Scottish Abbot, whose authority some Britan's in the time of S. Augustine pretended for defence of their error in observing the feast of Easter, & not presently submitting themselues to the command of the church of Rome, it is evident by ancient histories, that both this S. Columban, and the chiefest of them, submitted themselues wholly unto it, & received both instruction and jurisdiction from thence. For it is testified in a very old Manuscript cited by Surius, that both S. Kelian, which was the most renowned of them, and that S Columbanus and S. Gallus, submitted themselves with their associates to the Pope of Rome in all things at that time. Thus it testifieth of S. Kelian, made Bishop of Herbypolis Wirtzburg in Franconia by the Pope. (Sur. in vit. S. Kel. M.S. pervetust. apud eund. supr.) Praedicationi abstinuit, donec Romano se Pontifici praesentaret, quatenus apud Romanam sedem & integrum christianae Religionis dogma, & licentiam praedicandi acciperet. Hibernia siquidem olim Pelagiana faedata fuerat haeresi, Apostolicaque censura damnata. He abstained from preaching, until he presented himself unto the Pope of Rome, that he might receive from the See of Rome, both the sound doctrine of Christian Religion, and licence to preach. For Irland (his country) was auntiently defiled with the pelagian heresy, and condemned by apostolic censure: and there showeth how he had companions both of his journey and submission, among others Saint Columbanus, and S. Gallus, leaving the first in Italy, and the other in Almaigne. The like hath john Capgrave, and a very old manuscript which he followeth, if not the same with that of Surius. (joh. Capgrau. in S. Kilian. M.S. antiq. pr. gloriosissimus Rex Eduardus in S. Kiliano.) In oppido orientalis Fraunciae quod Wirttzburch eorum lingua dicitur, cum aliquo tempore sub silentio stetisset, Romam profectus est, & officio praedicandi à Papa recepto, Episcopus ordinatus: socijs eius Columbano scilicet in Italia, & Gallo in Almania remanentibus. Saint Kilian stayed in a Town of east France, called in their languadge Wirtzburch, and when he had been there some time in silence, he went to Rome, and receiving from the Pope power to preach, and being ordained a Bishop, returned, leaving his Companions, Columbanus in Italy, and Gallus in Almaigne. Where it is evident not only these Scottish Saints did not only submit themselves to the Pope in all matters both of doctrine and jurisdiction, but the Pope at that time extended and exercised that his supreme spiritual power, both in Italy, France, Almaigne, Britain, and Ireland, both to censure a whole nation, and to disable any to preach or exercise spiritual function without his licence.  
And although the kings of Brittany after King Arthur even to the desolation of the Britan's, were by all histories even of their own as Gildas, Nennius, the British history, and others, most wicked men, and such that by all testimony of Protestants, and others, their kingdom was overthrown by God for the sins of them, and their people, yet not any one of them by any history did deny this power of the See Apostolic, but even their last king Cadwalladar, as their own historian writteth. (Gildas de excid. Britan. Galfrid. mon. l. 11. histor. cap. 3.4.5.6.7.8. monum. histor.) being admonished from heaven: Nolebat Deus Britoneses in Insula Britanniae diutius regnare: that God would not have the Britan's reign any any longer in the Island of Brittany, went as he was admonished on pilgrimage to Rome, submitted himself to Pope Sergius, and died an holy Saint, in so much that our Protestants thus note of him. (Galfrid. mon. l. 12. cap. 17.18. Bed. l. 4. histor. & in Epitome. an. 688. Matth. Westm. an 688.689. Protest. annot. in Matth. Westm. an. 688.) Regnum relinquens propter Deum, Romam venit: leaving his kingdom for gods sake, he went to Rome. An other saith. (Stowe histor in Cadwallader.) Cadwallader forsaking his kingly authority, went to Rome, who after became a monk, and was buried in S. Peter's church at Rome, he was the laste king of Brittany, saith Geffrey. (Galfrid. Mon. l. 11. cap. 12.) And for the Archbishop of Walls to whom some British Bishops in the time of S. Augustine said, they ought obedience, cum suum Archipraesulem haberent, there is not the least colour, or pretence of any title by these Protestants themselves, how he or his See could be exempted from the Pope's Authority: for as these men have told us before, it was first instituted by Pope Eleutherius, in the time of king Lucius, and by the succeedinge Popes and their Legates here as is before declared, confirmed and ratified, they received their pall, the sign of an Archbishop from Rome, and after their union with the Saxons and disciples of Pope Gregory, in the time of S. Theodore Archbishop of Canterbury used it, and archiepiscopal Authority in all degrees, and by the Pope's permission and allowance, five and twenty Archbishops successively from S. David to Archbishop Samson, and had seven Bishops subject unto them until this Samson, flying the country in a time of sickness carried away the Pall into little Brittany. Among many others a Protestant Bishop thus relateth this matter. Girald. Cambren. in Itinerar. Cambr. Antiquit. eccl. S. David apud Godwin S. David. Matth. Park. antiquit. Brit. Rog. Hoveden. Godwin Catalogue. in S. David's in Sampsone.  
In the time of Samson the See of S. David had seven Bishops Suffragans subject unto it, as the Antiquity of the church of S. David declareth, to wit, Exeter, , Hereford, Landaff, Bangor, S. Assaph, & Furnes in Ireland. Roger Hoveden, which I account more likely, reckoneth these, Landaffe, Lanpatern in Cardigan shire, Bangor Saint Assaph, Chichester, Hereford, and Worcester. While he was Bishop it happened the people of all that country were wonderfully vexed, with janudise, so as great numbers of them died daily of that disease. By the importunity of his clergy and disciples, he was induced to fly the country, and sailed into Brittany, where the Bishopric of Dola being void, he was strait way elected unto the same. He had brought thither with him the archiepiscopal Pall of S. David, and used it during his life, as did also his successors there, for many years, until they were compelled by the Pope, at the suit of the Archbishop of Turon, to leave it, and make profession of obedience unto him, as in former times. By this occa on it fell out that the Successors of Samson in Saint David's, what for want of their Pall, or for poverty, or negligence, or some other occasion, lost their Title of bishop, and to this day never recovered the same. Howbeit they used all authority belonging to an Archbishop by consecrating of other Bishops; and neither did they ever make profession of subjection unto Canterbury until the time of Henry 1. King of England. (Godwin supr. in Bernard. 46.) When Bernard Chaplain unto King Henry the first, and chancellor to his Queen, was consecrate by the Archbishop of Canterbury, julij 12. 1115. not chosen by the clergy of Walls as hitherto had been accustomed, but forced upon them by the King of England. And there with others declareth, how this Bernard took upon him the title of Archbishop, but Theobaldus Archbishop of Canterbury, proving before the Pope in the council of Rheims, by witnesses, cum suam fidem & obseruantiam cantuariensi astrinxisse: that Bernard had promised obedience unto the Archbishop of Canterbury, the cause was by the Pope adjudged against Bernard, and the See of S. David. Match. West. an. 1115. Matth. Par. an. 1115. Godwin. supr. Girald. Lambr. in Itiner. Camb. & Topogr Harps. secul. 12. cap. 46.  
So it is evident, that from the beginning thereof to the ending of the same, the archiepiscopal See of Walls depended of the Pope of Rome, and it was not he, but the Acts of their own Bishops, which overthrew the dignity & privileges of it, which the Popes had granted and confirmed. Of the Pope's power here after the coming of S. Augustine there is no denial among Protestants, all generally consenting that from that time now above a thousand years, the Pope's supreamacy ever ruled here in spiritual things, he changed the Metropolitone See of London to Canterbury, constituted that of York, interdicted our universities, constituted Bishops in places as seemed best to him, King Ethelbert changed his laws, and received the customs of the Romans: cassatis paternis legibus, novas Sapientum consilio iuxta Romanorum consuetudines Anglorum sermone constituit. (Bal. centur. 1. in Ethelberto.) The great flatterer of King Henry the eight, who first denied the Pope's supreamacy, and took it to himself, Polidor Vergil, speaketh of that parliament. (Polidor Verg. l. 27. pag. 689) Habetur concilium Londini, in quo ecclesia Anglicana formam potestatis nullis ante temporibus visam induit: Henricus enim Rex caput ipsius ecclesiae constituitur. A parliament is held at London, in which the church of England did put on a form of power, never seen in any time before: for King Henry was made head of the church. The first Protestant Archbishop of Canterbury speaking of the laws of that parliament plainly confesseth. (Matth. Parker. antiquit. Britan. in Tho. Cramner pag. 329.) His legibus potentia papalis quae nongentis amplius annis in Anglia duravit facile concidit. By these laws the power of the Pope, which had continued here in England above neyne hundred years, was easily overthrown. The present Protestant Archbishop of Canterbury, director to Francis Mason, and he with others in their book of pretended consecration of Bishops, speaking of the same Matthew Parker. (Fran: Mason Book of consecrat. 3. cap. 4. pag. 131. vit. Matth. Parkeri.) say: Concerning Archbishop Parker being the 70. Archbishop after Austin, yet of all that number, he was the only man, and the first of all, which received consecration without the Pope's Bulls. To this, this man himself, together with their Protestant Bishop, Godwin, Goceline and others, in the lives of the Archbishops of England do plainly testify; to this all antiquities and antiquaries agree, none dissenteth. Matth. Parker in antiq. Britan. Godwin Catalogue. in Canterbury and York, Goceline in epist.   

THE XI. CHAPTER. How by these Protestants the Britan's and Scots which opposed against S. Gregory's disciples, did take upon then greater or as ample power in Princes matters, as ever the Popes of Rome or their Legates did in this kingdom.  
BEcause our Protestant Antiquaries and writers of England do with a common consent agree in this, that the Britan's at the coming of S. Augustine hither, from S. Gregory, did truly and inviolably keep in all points that holy Religion which was planted here in the Apostles time, especially they which at the first opposed against the proceed of that our holy Apostles. (Matth. Park. antiq. Britan. pag. 1. Godwin Conuers. pag. 43.44. Bal. l. 2. de Act. Pont. Rom. in Gregor. 1. Theatre of great Brit. l. 6. cap. 9 David Powel. in annot. in l. 2. Girald. Cambr. Itiner. Cambr. c. 1. Holinsh. histor. of Engl. cap. 21. pag. 102. Fulk. Answ. to a count. cath. pag. 40.) therefore to walk still by their directions, let us now learn of them, what was the opinion and practice of those Scots, and Britrans in this question of jurisdiction in spiritual Rulers, claimed and derived from whom soever they will, or any of them shall please, though it is evidently proved in all ages before, that never any such was practised here, but that which was derived and approved from, and by the Apostolic Roman See. And we shall plainly see, that these their so much by them commended gayne-saiers to S. Augustine, and the Pope also, as many of these men contend, did further intermeddle with Princes and temporal affairs, than the Popes of Rome, or any their Legates in this kingdom: our Protestant Antiquaries with others, writ of King Frequahard or Frechard the first of Scotland son to Eugenius, in this manner. Hect. Both. lib 9 fol. 179. pag. 1. Georg. Buchan. Rer. Scotic. lib. 5. Reg. 52. pag. 160. Holinsh. histor. of Scotand in Frequahard pag. 112.  
Frequahard besides other his wicked behaviours, was also infected with the erroneous opinion of the Pelagian heresy. Which suspicion was the more increased, for that he used to have sundry British priests in his company: the which nation had been ever noted with the spot of that damnable infection. The nobility of the Realm moved herewith summoned him to come to a council, which they had appointed to hold of all the states, that they might there understand, if it were true or not, which was commonly reported of him. But he refusing to come, they assembled together, and besieged him in a castle, wherein he had enclosed himself, and winning the place, got him into their hands, and immediately thereupon committed him to safe keeping. This done they consult together for the administration of the Realm, whether they should quite depose Frequahard, or restore him to his place. Then it followerh how they deposed him, and sent to S. Fiacre his Brother then an Eremite in France, to govern the kingdom, but he refused it. Then these Protestants add. (Holinsh. & Buch. supr. & Hect. Both. supr.) The Lords of the land assembled themselves together in Argile, about the choosing of a new king, where by common consent, Domoald the third son of Eugenius being called thither with Bishop Conan, out of the I'll of Man, was invested king with great joy, and triumph.  
Where we see that S. Fiacre though next heir living in France, where the Pope's Authority was generally embraced, would not consent to the deposition of king Frequahard, to gain a kingdom, when his Brother Domoald and all those Scots which by these Protestants then opposed against the Pope's Authority, performed this with great joy and triumph. Of king Frequahard the second they writ in this order. (Holinsh. histor. of Scotl. pag. 114. Buchan. Rer. Scoticar. l. 5. Reg. 54.) He was covetous, wicked towards God, a Tormentor of the just and righteous people, insatiable in all unlawful affections, such of the prelate's, as he understood to be wealthy, he rested not till he had picked one matter, or other unto them, whereby they were sure to forfeit all their Treasure unto his coffers. Buchanan addeth, which I am ashamed to translate. (Buchan. supr.) Eandem in suos furorem vertit, jugulata uxore, & stupratis filiabus, ob haec scelera communione christianorum fuit exclusus. For these wicked offences he was excluded from the communion of Christians. (Holinsh. supr.) The Bishops of the Realm, namely those two reverend Fathers, Colman, & Finnan perceiving such wickedness in the prince, blamed him sharply sundry times for the same: and at length because they saw he regarded not their admonishments, he was by them excommunicated. Thus continuing certain years in his wickedness, at length the nobles began to conspire against him, so that they would have devised a mean how to have rid him out of the way, if Bishop Colman, had not forbid them that practice. Then followeth how being miserably punished for his sins, and being at the last penitent, he was absolved of his excommunication by the same Bishop Colman: who was that great opposer against the disciples of Saint Gregory, and Saint Augustine, and disputant for the Scots against S. Wilfride.  
And the Bishops of Walls which were in the same opposition to the disciples of S. Gregory the Pope, were in the same case by these Protestants: One a Bishop and antiquary among them writeth, from the ancient antiquities of that nation. (Godwin Catalogue. in Landaff. Annal. eccles. Landaffen: in Oudoceus. 3.) King Morcant having killed one Frioc his Uncle, being therefore excommunicate by the Bishop, upon his absolution, besides a grant of diverse privileges unto the church of Landaff, gave Cynciri●l and certain land called Cynfall, as also the churches of Ythat-Haffern. (In Guruan. 10.) Bishop Guruan excommunicated Tendur king of Brechinianc, for killing Engistill a king of that country treacherously, & for absolution had from him the gift of Lannihangel tref. cerianc. Guoderec slew his own Brother Merchion. (In Greciclus.) for which deed, he was by Bishop Grecielus excommunicate, and enjoined by way of penance before he might be absolved, to spend a year in pilgrimadge to the church of Dola in little Brittany. Garcan the son of Guinan (In Berthygion 14.) kept his own stepmother, and being excommunicate for that Incest, gave to the Bishop Marchywis. (In Bish. Cerenhir 18.) Hovel King of Glewissig by perjury circumvented Gallum the son of Cidrich, for which he was held under excommunication, by the space of a year, at the time of his absolution he gave Merthir-buceil, Merthirminor, & Tircollan. Like was the case of Ili the son of Conblus who upon the like occasion gave Gulipe. Aquod son of jova falling out with the Bishop, drove him and his men into the church of Landaff, & threw stones at them into the very church, for so doing he was excommunicate, and to be absolved, was glad to give Pennoun, with the church of Lautilul, and certain other Lands. (In Bish. joseph. 28.) Monric King of Glamorgan being excommunicate for putting out the eyes of Ergum, the son of Guriat of Gueinscot in the time of a truce, to have his absolution gave Painiprisc.  
Who desireth more of such proceed by the Britan's, so recommended by Protestants, may inquire them in the ancient Annals of Landaffe, and this Protestant Bishop Francis Godwin, Protestant Bishop there, who in his treatise of that See, is very plentiful in such Examples. And this shall suffice for this short history of the Pope's preeminence and proceed here, from the beginning of our first faith in Christ, by them and their happy instruments therein. By whom & whose preeminence spiritual, this kingdom from that time, hath received many great and irrecomprehensible graces and benefits, both spiritual & temporal, to bind us everlastingly to honour and reverence, with all duty, that Apostolic See, and chiefest pastors thereof, successors to our most glorious first Fathers and founders in the faith of Christ, and our chief Sheephards' on earth, except we will desperately run away and cast ourselves out of the blessed flock and fold of the militant church of God, out of which there is no salvation.    
FINIS.   

Faults escaped.  
Pag. 42. line 1. distributor, read, distribution. pag. 52 line 19 there nowned, read, the renowned. pag. 153. line 19 this, read, these.   

AN ADVETISEMENT.  
Whereas in the first hundred year it is as suppose written in the story of S. Mansuetus, that Ireland was never plainly called Scotia, I wish it thus to be qualified. pag. 34.  
For if we grant as some few write, that Ireland hath been called Scotia, or Scotia Maior, Scotland, or the greater Scotland, yet that is very seldom found in histories, but it is commonly called in them ancient and late, Hibernia, juernia, Inuernia, and jerne, Iris, and Ogigia little Brittany, and by the Irish themselves, Erin, when the part of great Brittany, after the name of Albania ceased, is commonly in all historians named Scotia, Scotland. Aristotil. l. de mundo Pompon. Mela l. 3. Solinus Poly. histor. c. 25. Strab. l. 4. Iwenal. satire. 2. Claudian. l. 7. Stangh. Hunfrid. Lhuid. Stow Holinsh. hist. Hect. Both. Buchan. Capgr. in Catalogue. Gryimst. in Ireland.